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19 ‘Humanitarianism of the greatest value’: Manchester Rotarians and refugees It does not appear than any other Christian denomination but the Quakers set up a refugee committee or in other ways reached out consistently to refugees. William Hodgkins, minister of the Congregationalist Chapel in Oldham Road, wrote articles in support of refugees in the Manchester City News, including one which lavished fulsome praise on the refugees for their contribution to Manchester life, but there is no evidence that he or his chapel were otherwise active on their behalf. There
Starting with the seminal work of Carl Schmitt (1985[ 1922 ]), scholars of political theology have always been interested in the examination of the religious roots of modern secular formations. 1 For instance, most recently, Wydra ( 2015 ) argues that ‘transcendence’ has had a continuous historical presence in political processes up to the present day. Applying this observation to the study of humanitarian reason, Fassin ( 2012 ) frames humanitarianism as a political theology that is historically rooted in Christianity. He situates his argument in a
This book is the fruit of twenty years’ reflection on Islamic charities, both in practical terms and as a key to understand the crisis in contemporary Islam. On the one hand Islam is undervalued as a global moral and political force whose admirable qualities are exemplified in its strong tradition of charitable giving. On the other hand, it suffers from a crisis of authority that cannot be blamed entirely on the history of colonialism and stigmatization to which Muslims have undoubtedly been subjected – most recently, as a result of the "war on terror". The book consists of seventeen previously published chapters, with a general Introduction and new prefatory material for each chapter. The first nine chapters review the current situation of Islamic charities from many different viewpoints – theological, historical, diplomatic, legal, sociological and ethnographic – with first-hand data from the United States, Britain, Israel–Palestine, Mali and Indonesia. Chapters 10 to 17 expand the coverage to explore the potential for a twenty-first century "Islamic humanism" that would be devised by Muslims in the light of the human sciences and institutionalized throughout the Muslim world. This means addressing contentious topics such as religious toleration and the meaning of jihad. The intended readership includes academics and students at all levels, professionals concerned with aid and development, and all who have an interest in the future of Islam.
). The president said that ‘the new zakat committees are like a pool of water’ and that one drop of ink would pollute the whole pool. The drop of ink was anybody with links to Hamas. The following chapter will compare many different types of purity seeking. It is itself an attempt to clarify the muddy no man’s land between religion and humanitarianism. I assume as
chapter primarily addresses. Rather than exploring institutional strategies, this chapter examines individual efforts of women religious. The determination of women religious to stand with the poor and marginalised was intrinsic to experimental ministries and undergirded a humanitarianism that would be political, without being overtly activist or protest-oriented. 28 Change took place within a particular context, four aspects of which can be singled out as significant. First was a Catholic theological dimension that emanated from the nouvelle théologie of the 1930s
Hoffman argued that the development of the Oral Law was affected by the dispositions of the Talmudic sages, for example Mar Samuel’s ‘humanitarianism.’ As Hoffman wrote, ‘it is obvious that very 58 Religious and historical context many old mishnahyot have undergone . . . transformations through the diverging explanations of the later Tannaim’ who transmitted teachings ‘in the formulation that appeared fittest to him’.34 He also quoted radical Wissenschaft scholars, like Zunz and Geiger, in his works.35 The existence of these attitudes in Hildesheimer’s seminary
some into action, for many recent historians it betrays the disciplinary rhetoric underpinning contemporary philanthropy and humanitarianism. Soon after she organised women inmates into classes, Fry proclaimed, ‘Already, from being like wild beasts, they appear harmless and kind’.24 Her programme of kindness mixed with strictness, devised in her first few weeks at Newgate, constituted a ‘powerful sympathy’, claims Randall McGowen, defined by class ideology as much as Christian piety.25 In this view, philanthropic recognition of the outcasts’ humanity – that they were
might be challenging to the community and might court unpopularity. As he said, ‘the Rabbi dare not decide [Jewish law] . . . because he wishes to be described as a tolerant and easy going . . . who contrasts his humanitarianism . . . with the “barbarism” or bondage of the laws enacted in days gone by and which ought to be discarded’ – similar sentiments to those which we have seen animated Adler and Hertz .81 Brodie however continued the expansive policy of his predecessors and although, just like Adler and Hertz, he encouraged synagogues to abandon mixed choirs he
. Bultman, ‘The roots of Anglican humanitarianism: a study of the membership of the S.P.C.K. and the S.P.G., 1699–1720’ in Historical Magazine of the Protestant Episcopal Church, xxxiii (1966), 14. 60 Hutchinson, Sermon preached . . . 25 Mar. 1707, p. 17. Curate at Bury St Edmunds 31 Anglican faith. They distributed religious tracts and proselytising material, catechised their flocks and founded charity schools. Furthermore, as in Hutchinson’s case, they often conducted these programmes under the guidance of the S.P.C.K.61 The S.P.C.K. was a non-partisan, predominately
. Yeo, ‘A case without parallel: the bishops of London and the Anglican Church overseas, 1660–1748’, JEH , 44 (1993), 450–75, and H.E. Kimball, ‘The Anglican Church in British North America: ecclesiastical government before 1688’, in S.C. McCulloch (ed.), British humanitarianism: essays honouring Frank J. Klingberg (Philadelphia: Church Historical Society, 1950), pp. 216–30, and J.H. Bennett