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Poverty and Wealth in Judaism, Christianity, and Islam by Nathan R. Kollar, Muhammad Shafiq

By Nathan R. Kollar, Muhammad Shafiq

This e-book gathers students from the 3 significant monotheistic religions to debate the problem of poverty and wealth from the numerous views of every culture. It presents a cadre of values inherent to the sacred texts of Jews, Christians, and Muslims and illustrates how those values can be used to accommodate present monetary inequalities.

Contributors use the methodologies of spiritual experiences to supply descriptions and comparisons of views from Judaism, Christianity, and Islam on poverty and wealth. The booklet provides citations from the sacred texts of all 3 religions. The participants speak about the interpretations of those texts and the mandatory contexts, either prior and current, for decoding the stances stumbled on there. Poverty and Wealth in Judaism, Christianity, and Islam identifies and info a starting place of universal values upon which person and institutional judgements can be made.

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Sample text

The results of both reductionism and quantitative description upon contemporary charitable institutions may be found in Peter Buffett, “The Charitable Industrial Complex,” New York Times (July 27, 2013). Also see Leon Wieseltier, “Among the Disrupted,” in NYT Book Review (Jan 18, 2015) 1, 14–16. Brad Tuttle, “What It Means to Be ‘Wealthy’ in America Today,” Time (July, 24, 2013). World Development Report 2015: Mind, Society, and Behavior. Washington, DC: World Bank. Martin Ravallion, “The Idea of Antipoverty Policy,” NBER Working Paper No.

Job’s friends set out to console him (Job 2:11–13), yet their words throughout the dialogues are anything but compassionate. Job’s poverty transmutes into unbearable suffering because it is accompanied by the loss or transformation of his relationships with his fellow human beings (Job 19:13–19). The experience of social alienation strengthens his conviction that he has also lost his God. ” Job’s suffering takes on a distinctly social quality. Can a sociological—in particular, a symbolic-interactionist—approach help us uncover the agency that Job’s interactants have in the creation of poverty and suffering?

He has, however, been rediscovered in the poverty-stricken faith communities of the global south and the unique brand of theology, that is, liberation theology, that emerged from their experience. The ever-widening gap between the rich and the poor, and the unspeakable suffering poverty produces for so many, continues to challenge faith communities everywhere. How do we speak of God in the presence of someone who lives in grinding poverty, who suffers from an agonizing disease, has suffered the loss of a loved one, or who has been condemned to live on the margins, on the dung hills of our ‘oh-so-accepting’ societies?

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