Catholic Peace Fellowship Bulletin, June 1970
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Jewish Dimensions of a Free Church Ecclesiology: a Community of Contrast
Jewish Dimensions of a Free Church Ecclesiology: A Community of Contrast A research proposal by drs. Daniël Drost, April 2012 Supervised by Prof. Fernando Enns (promoter). Professor of Mennonite (Peace-) Theology and Ethics, Faculteit der Godgeleerdheid, Vrije Universiteit Amsterdam. Director of the Institute for Peace Church Theology, Hamburg University. Dr. Henk Bakker. Universitair docent Theologie en Geschiedenis van het Baptisme, Faculteit der Godgeleerdheid, Vrije Universiteit Amsterdam. Prof. Peter Tomson (extern). Professor of New Testament, Jewish Studies, and Patristics, Faculteit voor Protestantse Godgeleerdheid Brussel. The provisional title (and subtitle) of the dissertation Jewish Dimensions of a Free Church Ecclesiology: A Community of Contrast A brief description of the issue which the research project will investigate The research will start by investigating John Howard Yoder’s perspective on what he provocatively calls the ‘Jewishness of the Free Church Vision.’ Strongly recommended by Stanley Hauerwas (Duke University), Michael Cartwright (Dean of Ecumenical and Interfaith Programs at the University of Indianapoils) and Peter Ochs (Modern Judaistic Studies at the University of Virginia) posthumously edited and commented on Yoder’s lectures, which he had presented at the Roman- Catholic University of Notre Dame (The Jewish Christian Schism Revisited, 2003). Mennonite theologian Yoder does a firm attempt to relate an Anabaptist (Free Church) ecclesiology to Judaism. Within the tradition of the free churches (independence from government, congregational structure, voluntary membership, emphasis on individual commitment etc.) we can identify characteristics of a self-understanding and an aspired relation to the larger society, which can also be traced in the story of the People of Israel, the Hebrew Bible, Second Temple and rabbinic Diaspora Judaism – Yoder claims. -
Educating for Peace and Justice: Religious Dimensions, Grades 7-12
DOCUMENT RESUME ED 392 723 SO 026 048 AUTHOR McGinnis, James TITLE Educating for Peace and Justice: Religious Dimensions, Grades 7-12. 8th Edition. INSTITUTION Institute for Peace and Justice, St. Louis, MO. PUB DATE 93 NOTE 198p. AVAILABLE FROM Institute for Peace and Justice, 4144 Lindell Boulevard, Suite 124, St. Louis, MO 63108. PUB TYPE Guides Classroom Use Teaching Guides (For Teacher) (052) EDRS PRICE MF01/PC08 Plus Postage. DESCRIPTORS *Conflict Resolution; Critical Thinking; Cross Cultural Studies; *Global Education; International Cooperation; *Justice; *Multicultural Education; *Peace; *Religion; Religion Studies; Religious Education; Secondary Education; Social Discrimination; Social Problems; Social Studies; World Problems ABSTRACT This manual examines peace and justice themes with an interfaith focus. Each unit begins with an overview of the unit, the teaching procedure suggested for the unit and helpful resources noted. The volume contains the following units:(1) "Of Dreams and Vision";(2) "The Prophets: Bearers of the Vision";(3) "Faith and Culture Contrasts";(4) "Making the Connections: Social Analysis, Social Sin, and Social Change";(5) "Reconciliation: Turning Enemies and Strangers into Friends";(6) "Interracial Reconciliation"; (7) "Interreligious Reconciliation";(8) "International Reconciliation"; (9) "Conscientious Decision-Making about War and Peace Issues"; (10) "Solidarity with the Poor"; and (11) "Reconciliation with the Earth." Seven appendices conclude the document. (EH) * Reproductions supplied by EDRS are -
Jewish-Christian Dialogue Under the Shadow of the Israeli-Palestinian Conflict Gregory Baum
Document generated on 10/02/2021 6:07 p.m. Théologiques Jewish-Christian Dialogue under the Shadow of the Israeli-Palestinian Conflict Gregory Baum Juifs et chrétiens. L’à-venir du dialogue. Volume 11, Number 1-2, Fall 2003 URI: https://id.erudit.org/iderudit/009532ar DOI: https://doi.org/10.7202/009532ar See table of contents Publisher(s) Faculté de théologie de l'Université de Montréal ISSN 1188-7109 (print) 1492-1413 (digital) Explore this journal Cite this article Baum, G. (2003). Jewish-Christian Dialogue under the Shadow of the Israeli-Palestinian Conflict. Théologiques, 11(1-2), 205–221. https://doi.org/10.7202/009532ar Tous droits réservés © Faculté de théologie de l'Université de Montréal, 2003 This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ Théologiques 11/1-2 (2003) p. 205-221 Jewish-Christian Dialogue under the Shadow of the Israeli-Palestinian Conflict Gregory Baum Religious Studies McGill University Prior to World War II, Jewish religious thinkers who moved beyond the tradition of Orthodoxy were in dialogue with modern culture, including dialogue with Christian thinkers who were also searching new religious responses to the challenge of modernity. -
Reviews: a Power Governments Cannot Suppress
Reviews: A Power Governments Cannot Suppress Spring 2007 Rethinking Schools Books Bringing History Alive A new compilation of essays by Howard Zinn A Power Governments Cannot Suppress By Howard Zinn (City Lights, 2006) 308 pp. $16.95 By Erik Gleibermann In a new compilation of essays, activist historian Howard Zinn tells the story of Sergeant Jeremy Feldbusch who wakes up blind five weeks after a shell explosion in the Iraq War puts him in a coma. Jeremy's father sits beside him in the army hospital and wonders "if God thought you had seen enough killing." Zinn, our elder statesman of progressive American history, begins his opening essay with this story to reflect back on a long, painful pattern of young people enticed to enlist in seemingly just military causes whose devastated lives become forgotten statistics. This flashback narrative approach is Zinn's compelling trademark, bringing history alive by casting current political controversies in a stark historical light that reveals how today's injustices echo through American history. As in A People's History of the United States, which many conscientious high school teachers use to counterbalance the ideological slant of standard history texts, A Power Governments Cannot Suppress will help students harness history as a critical tool. Zinn details the ugly underside of oppression in U.S. history, while celebrating longignored examples of courageous resistance that can inspire the activist looking for models. In one essay he describes how a speech he gave to memorialize the Boston Massacre at the city's landmark Faneuil Hall became an occasion to reflect on massacres American forces have perpetrated since Puritan settlers slaughtered over 600 Pequot Indians in 1636. -
Ch 4, Launching the Peace Movement, and Skim Through Ch
-----------------~-----~------- ---- TkE u. s. CENT'R.A.L A.MERIC.A. PE.A.CE MOVEMENT' CHRISTIAN SMITH The University of Chicago Press Chicago and London List of Tables and Figures ix Acknowledgments xi Acronyms xiii Introduction xv portone Setting the Context 1. THE SOURCES OF CENTRAL AMERICAN UNREST 3 :Z. UNITED STATES INTERVENTION 18 J. Low-INTENSITY WARFARE 33 porttwo The Movement Emerges -'. LAUNCHING THE PEACE MOVEMENT 5 9 5. GRASPING THE BIG PICTURE 87 '. THE SOCIAL STRUCTURE OF MORAL OUTRAGE 13 3 '1'. THE INDIVIDUAL ACTIVISTS 169 porlthreeMaintaining the Struggle 8, NEGOTIATING STRATEGIES AND COLLECTIVE IDENTITY 211 1'. FIGHTING BATTLES OF PUBLIC DISCOURSE 231 1 O. FACING HARASSMENT AND REPRESSION 280 11. PROBLEMS FOR PROTESTERS CLOSER TO HOME 325 1%. THE MOVEMENT'S DEMISE 348 portfour Assessing the Movement 1J. WHAT DID THE MOVEMENT ACHIEVE? 365 1-'. LESSONS FOR SOCIAL-MOVEMENT THEORY 378 ii CONTENTS Appendix: The Distribution and Activities of Central America Peace Movement Organizations 387 Notes 393 Bibliography 419 ,igures Index 453 Illustrations follow page 208. lobles 1.1 Per Capita Basic Food Cropland (Hectares) 10 1.2 Malnutrition in Central America 10 7.1 Comparison of Central America Peace Activists and All Adult Ameri cans, 1985 171 7.2 Occupational Ratio of Central America Peace Movement Activist to All Americans, 1985 173 7.3 Prior Social Movement Involvement by Central American Peace Activists (%) 175 7.4 Central America Peace Activists' Prior Protest Experience (%) 175 7.5 Personal and Organizational vs. Impersonal -
Copyrighted Material
Index Abhidharma, 143 atonement theory/soteriology (how Jesus’ Abraham, 13, 85 death saved humanity), 54 Abu Talib, 10 Augustine, 57–8, 69, 81 Acts of the Apostles, 47 aum (om) shanti (silence, tranquility of Afghanistan, 21, 35, 219 mind, listening to inner voice, etc.), 180 ‘afw (forgiveness), 41 Ayoub, Mahmoud M., 11, 18–19 ahimsa (nonviolence), 180–2 Aztecs, 110 Ali, Abdullah Yusuf, 17 Alvarado, Pedro, 59 ba (hegemony), 126 American Indian veterans of the US war Babylonian Talmud, 83–4, 89, 93–4 against Vietnam, 212 baoli (violence), 123 American Israel Public Affairs Committee, 100 Bar Kosiba, Simon, 93, 105 American Jewish Committee, 101 Beatitudes, 51, 69 Anabaptists, 61 Bell, Daniel, 124 Analects, 112–14, 124 Bhagavad Gita (Gita), 14, 178, 181–2, 203 Anandavan, 190–91 bhakti (personal devotion), 180 anthropocentrism, 215–17 Bhave, Vinoba, 174, 194 Anti-Defamation League, 99 Bible, 2, 14–15, 84, 87, 90–1, 143, 149, 188, anti-semitism, 63 194, 217 Arab nationalism, 45 Bodhisattva, 143, 147–50, 153 Arab Spring, 21 Bonney, Richard, 15, 23 Arab-Israeli Wars, 96–7 Brahman (ultimate reality), 4, 154, 179, 198 Ariaratne, A. T., 158, 174 Brahmins, 173, 179, 184 Arjuna, 179, 181–3, 200 Buber, Martin, 89 Art of Living Foundation, 191 Buddha, 78, 80, 135–6, 143, 145, 147–8, Ashrams: communities practicing yoga 154–5, 157, 173–4, 185, 188, and serviceCOPYRIGHTED to others, 190 Buddhism MATERIAL forms: Asita, 135 Theravada, 142–4, 148, 152, 156 Athavale, Pandurang Shastri, 194 Mahayana, 76, 142, 136, 143–4, 147–8, atman (soul), 179, 198, 203–4 150, 152, 157, 160–3, 168 Peacemaking and the Challenge of Violence in World Religions, First Edition. -
Is God Nonviolent? (The Conrad Grebel Review, Winter 2003)
Is God Nonviolent? Paul Keim I consider myself a pacifist, committed to nonviolent transformation of injustice in our encounters with evil in the world, both personal and systemic. But I don’t know that I am an absolute pacifist, since physical force used to restrain another human being, short of killing, may be called for in some situations. I have never been put in the position of having this tested. I know enough about myself, however, to believe that I carry the potential for violence within me. I have experienced levels of fear and of anger that have shown me this part of myself. I am also aware that I am a killer of animals. Not that I administer the coup de grace myself much these days. But I depend on others to do so. I benefit from the taking of those lives. And though the meat dishes prepared for me can be heavenly, I have not thought of this killing as a violation of my convictions about the sanctity of life. I have pacifist friends whose convictions have led them to vegetarianism. They have helped to sensitize me to the rather arbitrary categories into which even pacifists group living things, into life that may be taken and life that may not be taken. I’m not sure such a pacifist conviction by itself says or means very much. Aren’t most people practical, if not principled, pacifists most of the time? Not just out of fear of reprisal, or because of the deterrent threat of criminal prosecution, but because that is the way most people want to live. -
The Chronicle WEATHER
Volume 70 Number 112 WEATHER Tuesday, Cloudy and cold. Chance of March IB. 1975 rain tonight. Duke University The Chronicle Durham, North Carolina Cahow predicts rise in minority students By Sally Rice have applied under Ihe re loss of minority students to This year's admissions gular April notification other schools, said Cahow, process will produce an plan, and these applicants, is that there is a demand. "exceptionally good yield" added Cahow. look "con particularly in northern of minority students for siderably bettor than last schools, for minority stu next year's freshman class, year's group". dents from the South. predicts director of ad Cahow makes his predic Cahow also said that the missions Clark Cahow. tion of a higher number of Admissions Committee is He also disclosed that the minority students in next aiming for no particular overall number of under year's freshman class on the number of minority stu graduate applicants to Duke basis of the fact that last dents, but will accept as is up three per cent, year, only 84 minority stu many asare qualified. whereas at most schools dents chose to conn: to Cahow revealed that the across tbe country the Duke. total number of under number of applicants has Lured by aid graduate applicants to Duke Phillip Berrigan, seen here after his release from prison in 1972, will speak either remained the same or Cahow said that original this year is 7.394. as com at Duke tonight (UPI) dropped by as much as ten ly last year. 100 minority pared with last year's 7,189. -
Daniel Berrigan SJ and the Conception of a Radical Theatre A
Title: “This is Father Berrigan Speaking from the Underground”: Daniel Berrigan SJ and the Conception of a Radical Theatre Author Name: Benjamin Halligan Affiliation: University of Wolverhampton Postal address: Dr Benjamin Halligan Director of the Doctoral College Research Hub - MD150g, Harrison Learning Centre City Campus South, University of Wolverhampton Wulfruna Street, Wolverhampton WV1 1LY United Kingdom [email protected] 01902 322127 / 07825 871633 Abstract: The letter “Father Berrigan Speaks to the Actors from Underground” suggests the conception of a radical theatre, intended as a contribution to a cultural front against the US government during a time of the escalation of the war in Vietnam. The letter was prepared further to Berrigan’s dramatization of the trial in which he and fellow anti-war activists were arraigned for their public burning of draft cards in 1968. The play was The Trial of the Catonsville Nine and its production coincided with a period in which Berrigan, declining to submit to imprisonment, continued his ministry while a fugitive. Keywords: Daniel Berrigan, underground, Jesuit, Catonsville, anti-war, theatre, counterculture, spirituality, activism, Living Theatre. Biographical note: Dr Benjamin Halligan is Director of the Doctoral College of the University of Wolverhampton. Publications include Michael Reeves (Manchester UP, 2003), Desires for Reality: Radicalism and Revolution in Western European Film (Berghahn, 2016), and the co-edited collections Mark E. Smith and The Fall: Art, Music and Politics (Ashgate, 2010), Reverberations: The Philosophy, Aesthetics and Politics of Noise (Continuum, 2012), Resonances: Noise and Contemporary Music (Bloomsbury Academic, 2013), The Music Documentary: Acid Rock to Electropop (Routledge, 2013), and The Arena Concert: Music, Media and Mass Entertainment (Bloomsbury Academic, 2015). -
Law, Justice and Disobedience Howard Zinn
Notre Dame Journal of Law, Ethics & Public Policy Volume 5 Article 2 Issue 4 Symposium on Civil Disobedience 1-1-2012 Law, Justice and Disobedience Howard Zinn Follow this and additional works at: http://scholarship.law.nd.edu/ndjlepp Recommended Citation Howard Zinn, Law, Justice and Disobedience, 5 Notre Dame J.L. Ethics & Pub. Pol'y 899 (1991). Available at: http://scholarship.law.nd.edu/ndjlepp/vol5/iss4/2 This Article is brought to you for free and open access by the Notre Dame Journal of Law, Ethics & Public Policy at NDLScholarship. It has been accepted for inclusion in Notre Dame Journal of Law, Ethics & Public Policy by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. ARTICLES LAW, JUSTICE AND DISOBEDIENCE HOWARD ZINN* In the year 1978, I was teaching a class called "Law and Justice in America," and on the first day of class I handed out the course outlines. At the end of the hour one of the students came up to the desk. He was a little older than the others. He said: "I notice in your course outline you will be discussing the case of U.S. vs. O'Brien. When we come to that I would like to say something about it." I was a bit surprised, but glad that a student would take such initiative. I said, "Sure. What's your name?" He said: "O'Brien. David O'Brien." It was, indeed, his case. It began the morning of March 31, 1966. American troops were pouring into Vietnam, and U.S. -
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156 FIFTH AVENUE 11$ NEW YORK, N. Y. 10010 t$ committee 212 • 691-7410 Dear Friend: On January 12, 1971, in Harrisburg, Pennsylvania, the word REPRESSION took on new significance. The federal government on that day took the first in a series of steps to repress, control and finally indict or cite 13 priests, nuns, professors and peace move ment organizers. These actions by the government served to isolate and silence 13 of its critics — critics who are known for their dedication to peace and non violence. Six of the Harrisburg Thirteen have been indicted and will be tried. The other seven, named but not indicted, have been smeared without any oppor tunity to reply. >- .C c » •-> o »2 5 The charges: that they had planned and would actually have implemented the — CD • — < T: > destruction of heating tunnels in federal buildings, and the kidnaping of Henry 2 • Q Kissinger. The "crime": saying NO to the war in Southeast Asia, and NO to 5 £ o injustice at home. Because they are part of a growing community of resistance •g « . which the government fears, it is clear that they have been singled out to stand ••= ^ § trial for ideas that many of us share. As a warning to the rest of us, a recent i_ » •; <2 FBI newsletter has urged agents to spread an aura of paranoia so that vocal m •£ Q 3 critics would believe that "there is an FBI agent behind every mailbox. " cö "• E" .* = c The Defense Committee, the national group authorized by the defendants, has S5 ? Î5 been formed to help the Harrisburg Thirteen explain their positions and wage t° c 2 the fight for a fair trial. -
Philip Berrigan Praised As 'Prophet of Peace' at Baltimore Funeral Mass
Philip Berrigan praised as ‘prophet of peace’ at Baltimore funeral Mass Hundreds of people marched through the troubled, poverty-stricken streets of West Baltimore Dec. 9 to celebrate the life of controversial Catholic peace activist Philip Francis Berrigan. Led by a cross bearer and a bagpiper playing “Amazing Grace,” they paid tribute to a man who put his Christian conscience on the line time after time, serving years in prison for his anti-war protests. The former Josephite priest, best known for burning draft files in Catonsville in the late 1960s, died of liver and kidney cancer Dec. 6 at Jonah House in Baltimore. He was 79. Clutching red and yellow roses, with some carrying peace signs and large dove figures, the mourners wound their way through the same St. Peter Claver neighborhood which Berrigan had once served as a priest. Passing boarded-up, graffiti-scrawled row houses, friends, family and admirers followed a pickup truck carrying a simple, unfinished wooden coffin with Berrigan’s remains. Painted red flowers, a cross and the words “blessed are the peacemakers” adorned the makeshift coffin, which was also accompanied by chanting, drum- beating Buddhist monks. Inside St. Peter Claver, mourners filled every pew – spilling over into the aisles and choir loft for a funeral liturgy marked by calls for social justice and an end to war plans in Iraq. Berrigan was the leader of the Catonsville Nine, a group of peace activists who burned 500 draft files using homemade napalm at a Selective Service office in Catonsville in 1968. A year earlier he poured blood on draft files in Baltimore with three others.