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Mental health and justice essay
Catholic social teaching on economic poverty
Mental health and equality
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Luke’s Gospel is a portrayal of Jesus as a model of social justice. Hence, the reader is empowered and influenced by the Gospel to be actively involved in social justice issues. The Catholic Church has sought to reach out to those in need, and Luke’s Gospel demonstrates this through injustices that Jesus challenged. In addition, mental illness, which is a current social justice issue reflects and appeals to problems that Jesus faced and reacted to in his time.
Luke’s Gospel greatly emphasizes the social justice aspect of Christian living. Throughout the third book in the New Testament, the story and history of Jesus Christ is written, and Luke preserves the many sayings of Jesus warning that those with material possessions have a responsibility to the poor and disadvantaged. Luke’s portrayal of the social conscience of Jesus also provides accounts of the injustices that Jesus challenged, which the Catholic Church’s teachings stem from.
Catholics who conduct acts of social justice do not discriminate against those who are ‘different.’ They aim to challenge the structural nature of poverty, by helping people, regardless of race, political beliefs, gender or religion. Caritas Australia - the Catholic agency for international aid and development – are an example of good Catholics who are committed to delivering aid and development to the underprivileged. Similarly, the Australian Social Justice Council promotes education and action on social justice and peace and human rights - integrating them deeply into the life of the whole Catholic community in Australia.
In this way, organisations such as Caritas and the ACSJC seek to bring good news to the poor and freedom to the oppressed.
The Catechism and related Script...
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...reat them as worthwhile human beings. After all, humans are created in God’s image, and possess great value, so Jesus would preach this message and demonstrate how people could live this message out in their lives, in relation to assisting those with a mental illness.
Luke’s Gospel empowers its readers to be involved in evangelisation. As a model of social justice, Jesus demonstrated the challenges that are faced when associating with outcasts, and the Catholic Church bases their teachings on Jesus’ mission. People with mental illness are a perfect example of those who; at times, are isolated, but in turn, can be assisted with acts of social justice that reflect principles in the Catechism and the Scripture. Essentially, the call to social justice can only truly be fulfilled by altering the structural nature of poverty, and providing aid for the impoverished.
Howard Thurman in his book, “Jesus and the Disinherited” presented Jesus as a role model for the oppressed on how to find strength, freedom and peace within God and oneself. Thurman shares the story of how Jesus offered an alternative to accepting the Roman rules, like the Sadducees did in hope of being allowed to maintain their Jewish traditions; A solution to remaining silently obedient, like the Pharisees, as hatred and resentment destroyed them from within. Jesus provided an alternative solution to the Zealots of his day who resorted to physical force to advance their justified cause, often paying the ultimate cost, their life. Jesus taught love. Love of God, self, neighbor and especially your enemy. Thurman stresses that Jesus know that “it is man’s reaction to things that determines their ability to exercise power over them”.(Thurman, 18) Jesus taught and modeled the art of strength through humility. He
Drawing a distinction between being for someone and being with someone, Father Boyle writes: “Jesus was not a man for others. He was one with others. Jesus didn’t seek the rights of lepers. He touched the leper even before he got around to curing him. He didn’t champion the cause of the outcast. He was the outcast.” Such a distinction has significant implications for understanding ourselves in relation to others. While being for someone implies a separateness, a distinction between “them” and “us”, being with someone requires the recognition of a oneness with another, a unity that eradicates differences and binds people together. “’Be compassionate as God is compassionate’, means the dismantling of barriers that exclude,” writes Father Boyle. Accordingly, true compassion is not only recognizing the pain and suffering of others – it is not just advocating for those in need. It is being with others in their pain and suffering – and “bringing them in toward yourself.” Indeed, scripture scholars connect the word compassion to the “deepest part of the person,” showing that when Jesus was “moved with pity”, he was moved “from the entirety of his
Kodell, Jerome. "Luke." In The Collegeville Bible Commentary. Edited by Dianne Bergant and Robert J. Karris. Collegeville, MN: Liturgical Press, 1988.
Our readings from Luke’s Gospel portray those in poverty as the people who will inherit the earth and be by Christ’s side in the kingdom of heaven. In the Gospel of Luke, it states, “Blessed are you who are poor, for the kingdom of God is yours” (6:20). Our readings from scripture paint a picture that suggests that those who are suffering in the world during their lifetime, will be
Luke Timothy Johnson uses Prophetic Jesus, Prophetic Church in order to make a strong point that when studying both Luke and Acts as a unit, rather than reading the canonical order in the Bible, gives us one of our best prophetic looks at the Church for all ages. By presenting this point Johnson hopes to light a fire in our churches of today by using the prophetic works of Luke, so that we as Christians will attend to the ways that Christ intended the church to be. In Johnson’s introduction he states that it is not wrong to study Luke and Acts separately as there are many ways to study the scripture, nevertheless it is wrong to look at Luke and see the prophetic ways of Jesus, and then looking at Acts as non-prophetic. Through seeing Luke’s
Caritas processes in a why explains step by step what a social worker will do to help the vulnerable and oppressed by enhancing their human rights. All social workers have a mission and with Caritas Processes, they will be able to accomplish their mission. Social workers mission is to help the most vulnerable and oppressed, and Caritas processes will help social worker. Social workers need to use the ten factors of Caritas processes. When a social worker understands Caritas processes and is able to apply them in practice, social workers will be successful promoting human rights. Social workers need to understand both human rights and Caritas processes to be able to apply them to their clients. When a social worker is able to apply both Caritas processes and human rights, they will be able to help more vulnerable and oppressed people. The world will be in a better place, a change in one person is a change in the world. When people start believing in themselves, they start believing in others and people will start creating trusting-helping relationships. Unfortunately, individuals who are vulnerable and oppressed are individuals who are in poverty. These individuals are more likely to be discriminated which means their human rights are violated. Social workers play an important role, they are the ones to give hope and empower them to
The Gospel of Matthew is an eyewitness story written for an audience of believers, under great stress, and persecution. Matthew develops a theological plot incorporating genealogy, speeches, parables, inter and intra textual references, common vocabulary, and fulfillment quotations, with a tension that builds as we are invited into the story. The crucifixion and resurrection bring us to a Christological climax that symbolically points beyond its conclusion to God’s Kingdom, bringing atonement, salvation and the ushering in the Eschaton. The extraordinary events surrounding the crucifixion act as commentary, adding important details concerning the death of Jesus.1
Until the 1820s, families took care of their relatives who had a mental illness. Things started to change once towns became large and industrialization was taking place. Facilities such as jails and almshouses were soon developed. Hospitals specifically for mental illness were also developed, but not for treatment. The hospitals mostly provided the very basic essentials of life, and not much more. Soon after, “moral treatments” began. It was believed that people could be cured of their mental health problems by being removed from their environment that was believed to be the cause of their illness. They focused on altering their behavior to conform to social norms (Lightner, 1996). These treatments did not prove to be effective and soon the hospitals became overcrowded.
Christianity propagated charity as one of the necessary acts that a good Christian should follow. Graham Gordon believes that in Christianity, "Charity is considered chief of the Christian virtues," and that "Charity is commended by St. Paul for being the true way to the end which religious practices seek"(10). We can see that in being a chief virtue, charity is highly encouraged in the sense that helping others is considered to be a great deed of good doing. Therefore, we can draw the notion that those who wish to follow the "true way to the end," are those that contribute the most to the poor, as opposed to those mentioned by Walsh who see themselves as "not responsible for the welfare of human beings.
The Gospel according to Matthew, although being the first book of the New Testament canon, it was not considered the first gospel genre to be written. Matthew’s gospel gives an account of the life, ministry, death and resurrection of Jesus Christ of Nazareth. In this essay, I intend to look at how the exegesis and interpretation of this gospel may be affected by our understanding of the authorship, its intended readership and where and when it was written. Although all these categories are important in their own right, I will focus more of the intended audience and readership of this gospel.
The Gospel of Luke centralizes the components of Jesus’ divinity, humanity, and ministry which contribute to the perception of Jesus portrayed by the narrator of Luke. Jesus’ divinity is demonstrated through his healings and miracles throughout the Gospel. His humanity is represented through the infancy narrative and also at the beginning of his Passion in the Garden of Gethsemane. Finally, Jesus’ public ministry serves as the most effective and important element of his life because of the essential teachings that he speaks of that give inside evidence to the formation of the modern day church.
There are countless social justice issues that Christian ethicists have the opportunity to address. The aim of Christian ethics is to determine one’s moral responsibility based off of a biblical framework. When discussing many social justice issues, it is easy to decipher precisely what scripture has to say, and what humanity’s moral stance should be. Yet, in many ways, humanity will still struggle to accept that moral and ethical responsibility, even when that moral stance is clearly mapped out in scripture. One such issue is poverty. This paper will look closely at the biblical teachings on poverty, the key ethical standpoints of sacredness of life, love, and justice, as well as the moral responsibilities Christians face. It seems,
Christ states that he was brought into this world to deliver the message that the Lord has for humanity. He was sent to this world to preach about the word of the Lord. Christ announces his only purpose which is to save humanity and to preach about the good news that comes when humanity stops engaging in violence. In Nazareth, Jesus reads from the book of the prophet Isaiah, “The Spirit of the Lord is upon me, because God has anointed me to bring good news to the poor. God has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free and to proclaim a year acceptable to the Lord” (Luke 4:18-19). This is one of the most striking moments of Christ ministry. The message of this passage is that the word of the Lord has been fulfilled and that God has sent him to proclaim the good news to the poor. The good news that God was referring meant that both the sick and oppressed would be
The movie The Gospel of John (Seville, 2005) is a visual representation of the accounts of Jesus Christ life on earth. The big picture is that of God’s plan for a personal relationship with us. When God created humans, he put them into relationships, first with him and then with each other. The strength of the movie is how Jesus core values of truth, love and compassion are portrayed through his relationship with his disciples. Jesus fostered the relationships with his disciples, showing love through his teachings and interactions with societal outcast. He displayed his value system through the use of parables and commandments, and performing miracles.
This passage reflects what Christianity care teachings “taught by Jesus” are to good by everyone, which can be observed i...