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\We Ought to Eat in Order to Work, Not Vice Versa\: MacIntyre, Practices, and the Best Work for Humankind
This paper draws a distinction between 'right Maclntyreans' who are relatively optimistic that Maclntyre's vision of ethics can be realised in capitalist society, and 'left MacIntyreans' who are sceptical about this possibility, and aims to show that the 'left MacIntyrean' position is a promising perspective available to business ethicists. It does so by arguing for a distinction between 'community-focused' practices and 'excellence-focused' practices. The latter concept fulfils the promise of practices to provide us with an understanding of the best work for humankind and highlights the affinities between MacIntyre's concept of a practice and Marx's conception of good work as free, creative activity. The paper concludes with a suggestion that we reflect on the best forms of work so that we can strive to ensure the very best activities, those most consonant with our flourishing, one day become available to all.
Journal Article
Justice League, Darkseid war : power of the gods
Darkseid has been defeated, killed by the Anti-Monitor. Out of this monster's death, a new set of gods has risen--Earth's Justice League, transformed by new abilities they've never imagined. Life and death, all the knowledge and power in the universe are the Justice League's tools to wield. They can reshape the world with just a thought, but their new gifts come with a hefty price. If Earth's greatest heroes can't find their way back to their humanity, they may bring about their own destruction.
Book
Begeleiding en toerusting tot goeie werke as noodsaaklike deel van gemeentebediening
Leading and equipping people for good deeds as a crucial part of parish ministry. The article examines the role that equipment for good works, as an integral part of church ministry, can play in revitalising and help congregations to grow. The investigation is conducted through an exegetical analysis of Ephesians 2, focusing on verse 10. The results of the study of Ephesians are then compared with other Scriptures where good works are mentioned. From this research, it becomes clear that good works do not play a role in the justification and salvation of believers, because it is solely the work of God’s undeserved grace. However, good works are an integral part of God’s purpose in his redemption of humanity. Humanity is not saved by good works but rather unto good works. According to Ephesians, good works serve to proclaim the greatness of God’s grace towards believers. God prepares the good works for believers. Believers are enabled to do good works through the gifts that Christ and the Spirit give them, and the equipment they receive through the special services. From the Gospels, it is evident that good works were a characteristic of Jesus’ mission, and therefore also the calling of his disciples. In the pastoral letters, good works are described as part of Christ’s purpose for which He acquired a people for Himself. The ultimate goal of equipping from the Word, is the ability to do good works. Therefore, good works testify to maturity in faith, reliability, and dedication. A lack of good works puts a question mark on someone’s faith. The conclusion from the research is that deliberate equipping of members to actively do good works, should be an integral part of church ministry. Each member of the congregation should be held responsible for using the opportunities that God creates for them, to do good works. The lack of a structured ministry of equipping members for distributing God’s grace by good works, can be a leading cause of stagnation and decline in congregations.ContributionThe article contributes to practical theological reflection on ministry in the church through in-depth exegetical analysis and comparison of Scripture with Scripture. The place of equipping for good works, which is often overlooked in reformed circles, is highlighted here.
Journal Article
Laws of the Spirit
The compelling vision of religious life and practice found in Hasidic sources has made it the most enduring and successful Jewish movement of spiritual renewal of all time. In this book, Ariel Evan Mayse grapples with one of Hasidism's most vexing questions: how did a religious movement known for its radical views about immanence, revelation, and the imperative to serve God with joy simultaneously produce strict adherence to the structures and obligations of Jewish law? Exploring the movement from its emergence in the mid-1700s until 1815, Mayse argues that the exceptionality of Hasidism lies not in whether its leaders broke or upheld rabbinic norms, but in the movement's vivid attempt to rethink the purpose of Jewish ritual and practice. Rather than focusing on the commandments as law, he turns to the methods and vocabulary of ritual studies as a more productive way to reckon with the contradictions and tensions of this religious movement as well as its remarkable intellectual vitality. Mayse examines the full range of Hasidic texts from the eighteenth and early nineteenth centuries, from homilies and theological treatises to hagiography, letters, and legal writings, reading them together with contemporary theories of ritual. Arguing against the notion that spiritual integrity requires unshackling oneself from tradition, Laws of the Spirit is a sweeping attempt to rethink the meaning and significance of religious practice in early Hasidism.
eBook
Begeleiding en toerusting tot goeie werke as noodsaaklike deel van gemeentebediening
Leading and equipping people for good deeds as a crucial part of parish ministry. The article examines the role that equipment for good works, as an integral part of church ministry, can play in revitalising and help congregations to grow. The investigation is conducted through an exegetical analysis of Ephesians 2, focusing on verse 10. The results of the study of Ephesians are then compared with other Scriptures where good works are mentioned. From this research, it becomes clear that good works do not play a role in the justification and salvation of believers, because it is solely the work of God’s undeserved grace. However, good works are an integral part of God’s purpose in his redemption of humanity. Humanity is not saved by good works but rather unto good works. According to Ephesians, good works serve to proclaim the greatness of God’s grace towards believers. God prepares the good works for believers. Believers are enabled to do good works through the gifts that Christ and the Spirit give them, and the equipment they receive through the special services. From the Gospels, it is evident that good works were a characteristic of Jesus’ mission, and therefore also the calling of his disciples. In the pastoral letters, good works are described as part of Christ’s purpose for which He acquired a people for Himself. The ultimate goal of equipping from the Word, is the ability to do good works. Therefore, good works testify to maturity in faith, reliability, and dedication. A lack of good works puts a question mark on someone’s faith. The conclusion from the research is that deliberate equipping of members to actively do good works, should be an integral part of church ministry. Each member of the congregation should be held responsible for using the opportunities that God creates for them, to do good works. The lack of a structured ministry of equipping members for distributing God’s grace by good works, can be a leading cause of stagnation and decline in congregations. Contribution: The article contributes to practical theological reflection on ministry in the church through in-depth exegetical analysis and comparison of Scripture with Scripture. The place of equipping for good works, which is often overlooked in reformed circles, is highlighted here.
Journal Article
Putting patients first: when home-based care staff prioritise loyalty to patients above the system and themselves. An ethnographic study
Background
The growing number of older people worldwide poses challenges for health policy, particularly in the Global North, where policymakers increasingly expect seniors to live and receive care at home. However, healthcare professionals, particularly in home-based care, face dilemmas between adhering to care ideals and meeting external demands. Although they strive to uphold ethical care standards, they must deal with patients’ needs, cooperation with colleagues and management guidelines. Home-based care is an essential part of healthcare services in Norway, but staff struggle with high patient numbers and time management. This article focuses on how staff deal with ethical challenges related to contextual and organisational constraints.
Methods
An ethnographic fieldwork in three municipalities in South-East Norway. The first author conducted three to four months of participant observation in each municipality. In addition, she conducted in-depth interviews with key informants in two municipalities and a focus group interview with seven home-based care workers in one municipality. The data was analysed by using a reflexive thematic analysis.
Results
Staff in home-based care are frequently more loyal to the patient than to the system and to their own needs. To provide good care, all informants disregarded the patient’s formal decision, i.e. they provided more care than the formalised decision stipulated. To prioritise beneficence to patients, informants also disregarded some of the rules applicable in home-based care. In addition, staff accepted risks to their own safety and health to provide care in the patient’s home.
Conclusion
The loyalty of home-based care staff to their patients can go beyond their loyalty to the rules of the system and even their own safety. This commitment might be attributed to a sense of doing meaningful work, to providing relationship-based and individualised care, and to strong moral courage. However, the staff’s emphasis on flexibility and individualised care also brings challenges related to unclear boundaries related to patient care.
Journal Article
Predestination and ‘pre-activation’ : a theological reflection on this famous, yet often disputed doctrine. Does not this doctrine make people careless and profane?
In the first part of this article, the classic as well as modern interpretations of the doctrine on predestination (Augustine, Calvin, Dort/Barth, Smit, Van der Walt) is investigated, while in the second part, I try to answer the question whether this (sometimes sharply criticised) doctrine does not make men careless and profane. Or does this doctrine rather stimulate and activate individual, ecclesiastical and social activities in the societal, political and economic spheres of life? The Heidelberg Catechism asks the question whether the doctrine of justification (grace alone) ‘does not make men careless and profane?’, but answers ‘by no means’. Does the same apply to the doctrine of predestination? Should we not complement the doctrine of predestination with the concept of ‘pre-activation’?
Journal Article
A case study: the AFL as a positive institution
The Australian Football League (AFL) is a leading professional sports organization within the multi-billion-dollar entertainment industry. This case study uses publicly available information to investigate the AFL in terms of its credentials as a positive institution using the good work model developed by Stansbury and Sonenshein (2012). The AFL has taken advantage of the economic rationalism and developed a corporate structure able to deliver a range of good work activities. For example, developmental programs that help players exceeding high community expectations. This study suggests that the good work model is beneficial for cognitive resources, normal functioning, regulatory focus, and impression formation. The AFL appears to answer Cameron et al. (2004) call to identify and enable flourishing and life-giving aspects of their organisation and, thus, represents a kind of positive institution. Finally, the study recognizes positive institutions as worthwhile but raises concerns about the uniqueness and lack of cultural research.
Journal Article