Clarion: Journal of Spirituality and Justice

The Spiritual Transformation of Social (Justice) Work by Dr. Edward Kruk

THE SPIRITUAL TRANSFORMATION OF SOCIAL (JUSTICE) WORK:
A CHARTER OF SOCIAL RESPONSIBILITIES CORRESPONDING TO VITAL HUMAN NEEDS
Edward Kruk, Ph.D.

First Presented at First North American Conference on Spirituality (May 2006)

ABSTRACT

This paper explores core elements of a spiritual foundation for transformational social work. The concept of social justice, defined here as “seeing that no harm comes to another,” which lies at the heart of both eastern and western religious and spiritual traditions, will be examined in relation to needs essential to human growth and integrity. A theoretical framework for social (justice) work (practice and pedagogy) based on a responsibility-to-needs conception of justice—as opposed to a rights-based approach—will be articulated. A draft Charter of Social Obligations, corresponding to vital human physical, psychological/emotional, social and spiritual needs, will be discussed and applied to two case examples. Social justice as harm reduction serves the goal of spiritual transformation in cases of spiritual trauma. Here the spiritual is regarded not as an autonomous realm, but as something expressed in the relations between people. As Canda (1999) demonstrates, spirituality involves understanding the interconnectedness of all people, inspiring a sense of mutual responsibility. This presentation will provide a framework to operationalize this central principle.

Jesus Shows Up -- Sermon by Lorie Martin

“They saw Jesus…”

 “When they had all had enough to eat, he said to his disciples, “Gather the pieces that are left over. Let nothing be wasted.”  So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten.

After the people saw the miraculous sign that Jesus did, they began to say, “Surely this is the Prophet who is to come into the world.”  Jesus knowing that they intended to come and make him king by force, withdrew again to a mountain by himself.

When evening came, his disciples went down to the lake, where they got into a boat and set off across the lake for Capernaum.  By now it was dark, and Jesus had not yet joined them.  A strong wind was blowing and the waters grew rough.  When they had rowed three or three and a half miles, they saw Jesus approaching the boat, walking on the water; and they were terrified.  But he said to them, “It is I; don’t be afraid.”  Then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading.”  John 6: 12 – 21

Read once through, then again very slowly entering into the various components of the story and the life of Christ and His disciples.

 Overview:

1. God shows up in the grand scheme of things. – The Seen Part of our Journey
2. Question:  Will He show up for me/you/us personally? – The Unseen Part of our Journey
3. He does show up. He always comes. He never leaves. – The Waiting Part of our Journey
4. He gets me to where I am to land. – The Reality of our Journey
5. Personal Listening Experience – Your invitation to encounter God for you

With God on Our Side (with Kevin Miller and Ron Dart)

Are the Gospels Mythical? by Rene Girard

Are the Gospels Mythical?

Rene Girard
(first published in First Things April 1996)

From the earliest days of Christianity, the Gospels' resemblance to certain myths has been used as an argument against Christian faith. When pagan apologists for the official pantheism of the Roman empire denied that the death-and-resurrection myth of Jesus differed in any significant way from the myths of Dionysus, Osiris, Adonis, Attis, etc., they failed to stem the rising Christian tide. In the last two hundred years, however, as anthropologists have discovered all over the world foundational myths that similarly resemble Jesus' Passion and Resurrection, the notion of Christianity as a myth seems at last to have taken hold—even among Christian believers.

Erasmus, the Great Tradition and the Eastern Fathers by Ron Dart

  The name of Erasmus will never perish
John Colet (1516)

Erasmus has published volumes more full of wisdom
than any which Europe has seen for ages.
Thomas More

The chief aim of Erasmus in his life’s work as a humanist scholar was to restore theology. In his times this meant to replace the theology then being taught and practiced as a professional science by a more adequate study of Holy Scripture and the Fathers of the early Church.

John Olin

 Those who have dipped into the life and prolific writings of Erasmus (1466-1536) might be aware of the importance and significance of the Praise of Folly. Others know Erasmus well because of his Adages and Colloquies. The voluminous correspondence of Erasmus holds the attention of others. The clash between Luther and Erasmus is part of Reformation lore and legend.

The fact that Erasmus was put on the Index makes him an activist and writer of some interest. The peace theology of Erasmus makes him an anomaly of sorts in the war stricken 16th century. Many 1st generation Anabaptists cut their peace tradition teeth by sitting at the feet of Erasmus in Basel. Erasmus was front and centre in heralding and doing new translations of the Bible. But, Erasmus was deeply committed as a Christian humanist and renaissance scholar in bringing to the fore the Fathers of the Church.