Development and religion : theology and practice

Development and Religion explores how the world’s five major religions – Hinduism, Buddhism, Judaism, Christianity and Islam – understand and practice ‘development’ through an examination of their sacred texts, social teaching and basic beliefs.

Law, Theology, and Morality: Conceptions of the Rights to Relief of the Poor in the Twelfth and Thirteenth Centuries

This article presents an analysis of certain ways of thinking about law and its relationship to the poor, in particular the rights and entitlements of the poor to the basic necessities of life and the obligations of society to provide those necessities. It focuses on the works of Peter the Chanter and his “circle” at Paris in the late twelfth and early thirteenth centuries. Significant in their writings on the quandary between respect for private property and the need to allow those in need to take a share of this private property in order to survive is their negotiation of the intellectual boundaries and understandings between law, theology, and morality. In addition, an understanding of their discussions in light of canonistic and theological works of the time reveal a hitherto under-appreciated contribution to the “subjective rights” language in Peter the Chanter.

The Black Side of the Sun: Camus, Theology, and the Problem of Evil

Albert Camus is typically categorized as an atheistic thinker, in the same breath as Sartre. Yet there is a sizable, often sympathetic, theological response to his works, which deal at great length with Christian themes, wrestle with the problem of evil, and are animated by his own avowed desire — in strong contrast with Sartre and other existentialists — to preserve a sense of the sacred without belief in human immortality. This essay reconstructs three components of Camus’s rapport and disagreement with Christian theology, which he approached pre-eminently through the figure of Augustine, central to his early Diplome thesis. First, we recount the young Camus’s neopagan ‘‘religiosity’’ — a sense of the inhuman majesty and beauty of the natural world at the heart of what he termed (and later regretted terming) the ‘‘absurd,’’ and rooted in Camus’s own unitive experiences growing up amidst the sea, sand, and blazing sun of North Africa. Second, we look at Camus’s engagement with the problem of evil, which for Camus — as for many early modern thinkers such as Bayle or Voltaire — represented the decisive immanent tension in later medieval theology, vindicating — in ethical terms — the modern rebellions against altar, pulpit, and throne. The essay closes by rebutting the charge, strongly argued recently by Ronald Srigley, that Camus was (both) anti-modern because anti-Christian. Camus’s aim, we propose, was instead to bring together a neopagan sense of the wonder of the natural world and our participation in it, with the egalitarian components of Christian ethics, severed from secularized eschatological content.

Migration in the CARICOM single market and economy

Includes bibliography

Progress made in the implementation of the CARICOM single market and economy

Includes bibliography

Capital market development in the Caribbean within the context of the CARICOM single market and economy (CSME)

Includes bibliography

Gender in Theology and Religion: a Success Story?! Report from a Conference

In January 2011 some fifty scholars from different parts of Europe met in Groningen, the Netherlands for an expert meeting entitled Gender in theology and religion: a success story?! to analyze the factors that contribute to the successful mainstreaming of gender in a theological discipline and to reflect on the future of gender studies in theology and religious studies. Different speakers highlighted the many successes of gender studies in theology and religious studies: its power to 'trouble' the disciplines and their heuristic categories; its contribution to the development of other disciplines such as queer studies and postcolonial studies; the many PhD studies produced; the number of significant publications that had appeared over the last years. All indicate that gender studies in theology and religious studies have matured. But the participants also pointed towards the ambiguity of the success of gender studies in the academy: the indeterminacy of the institutional position and positions of gender studies in the theological disciplines in seminaries, departments faculties and universities; the lack of male scholars’ engagement in gender studies, which is expressed by their absence in these studies and/or the low reception of gender studies publications in their disciplines. Both ambiguities represent a danger for the future of gender studies, according to the participants in the meeting. In order to further the success of gender in theology and religion they formulated the following recommendations: to analyze the position of these studies in their institutions from the perspective of the implied audience (church, academy, ordinary theologians); engage men in gender studies; embrace the cultural turn in religious studies; develop interdisciplinary cooperations with gender studies in the humanities; engage creatively with the changing role of religion in contemporary society; analyze whose perspective one follows and authorizes in the perception of theology, religious studies and gender studies themselves; record the history of women’s and gender studies in theology and religion, and honor and celebrate the successes.