[1] We Christians claim that our Christ is cosmic. We use the word to indicate “the entire universe, this earth and all else.” Likewise, the word can be our shorthand for “all of creation, both humankind and other-kind.” If we have a cosmic Christ, what does that mean for our calling to love our neighbor? […]
The energy alternatives available to energy policy-makers are too numerous to consider in detail. Below is a list of the major alternatives, notes on each, and a summary assessment. 1) Conservation or energy efficiency, while technically not a source of energy, is an alternative that avoids the increased use of other sources. a. Forms: more […]
[1] Basic to a theological formulation about any issues is the question of what informs theology. Many of us have a similar answer worthy of continual study and reflection. We work from our faith traditions in the Bible, from our heritage of experience within our Christian religious community, our own experience within our historical contexts, […]
February 2003 (Volume 3 Issue 2)
Previous: Justification for Violence in Islam, Part IX: Quietist Authoritarianism and Activist Radicalism [83] Historical development of Islam as a power-faith tradition with its ideology firmly based on creating the ethical order that embodied divine will on earth provided a detailed and thoroughly developed vision of peace with justice. The basis for such a commitment […]
February 2003 (Volume 3 Issue 2)
Previous: Justification for Violence in Islam, Part VIII: Quietism rather than Pacifism in Islam [64] The readiness to give up one’s life for a goal beyond oneself presupposes a free human agent who could engage in risk- benefit analysis and decide to risk his life for a just cause. There is considerable agreement among Muslims […]
February 2003 (Volume 3 Issue 2)
Previous: Justification for Violence in Islam, Part VII: Martyrdom, the Peak of Activism in Islam [60] I have traversed a long way to demonstrate that Islam is not monolithic in its response to the central question about the relationship between Islamic ideals for an ethical world order and the obstacles that were encountered by those […]
February 2003 (Volume 3 Issue 2)
Previous: Justification for Violence in Islam, Part VI: Pacifist Activism in Islamic Legal System [56] In the legal heritage of Islam, as discussed above, it emerges that majority of the Muslim community maintains pacifist activism, ‘striving’ (literal sense of jih_d) for peace by upholding the religious-moral law of Islam that promises lasting peace by redressing […]
February 2003 (Volume 3 Issue 2)
Previous: Justification for Violence in Islam, Part V: The Law of Rebellion [43] Undoubtedly, Islam provides a complex relationship between the principles undergirding private acts of self-defense with principles supporting public legal systems to promulgate order. It is important to bear in mind that even when concerns such as proportionality and self-preservation are present in […]
February 2003 (Volume 3 Issue 2)
Previous: Justification for Violence in Islam, Part IV: The Need for Legitimate Authority to Sanction Violence in the Name of God [36] The Prophet’s injunction to avoid strife and wrongdoing has served as an important principle in the adoption of political quietism or pacifist activism in some sectors of the Muslim community. In general, the […]
February 2003 (Volume 3 Issue 2)
Previous: Justification for Violence in Islam, Part III: Jih_d as a Defensive Strategy or a Means of “Calling”? [26] The Prophet through the revelation, then, was not only representing divine goals on earth; he was also engaged in interpreting them to make them relevant in the given cultural context. Any armed struggle like jih_d which, […]
