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  • Reconciliation in CI Policies and Practices Through the Lens of Peacebuilding - Peacebuilding
    a non conflictive way They assume that when each party finds its values recognized and respected a peaceful solution can be found The model promotes a common rationality within which the parties work Faith based peacebuilding holds that even purportedly neutral models nonetheless hold within themselves sets of values Secular models promote the values of liberal modernity that have come to predominate in powerful Western societies but may not have the same valence elsewhere These models may overlook other more specific values that are embedded in notions of community social practices traditions and common stories that shape these communities sense of their identity and purpose Many of these values are to be found in the religious beliefs and practices of a community Secular models tend to downplay or marginalise religious beliefs and practices seeing them as incapable of helping communities make the transition into modernity and as the source of residual values that promote sectarianism and conflict Contrary to this faith based peacebuilding sees a community s religious beliefs and practices as the resource that allows those communities to risk moving beyond set enclaves and embracing new possibilities for constructing society Values such as compassion mercy and forgiveness are essential for reaching out across conflict to forge new bonds of social solidarity The faith out of which Caritas Internationalis carries on its activity is Catholic Social Teaching This faith may not be shared by contesting parties with which Caritas members are working but their recognition of Caritas own commitment to faith may make them more amenable to intervention from members of the Caritas network Faith based peacebuilding is not about proselytizing others to our position not insisting on a sectarian framework for resolution of differences Rather faith based peacebuilding tries to foster a mutual understanding that will benefit all involved build upon a base of peace liberty social justice and shared moral values Nostra aetate 3 Principles of Catholic peacebuilding include God is the author and source of healing forgiveness and peace Peace not conflict is the intended and natural state of humankind All human beings share a common dignity before God Religion has a guiding role in interpreting the intentions of God for humanity Religions in practice contain ambivalences both promoting and undermining peace but remain central ways to reach transcendence The healing process gives a priority to victims option for the poor Suffering and the overcoming of suffering is not only a material but also a moral and spiritual challenge Overcoming conflict requires moving to a new place not a return to the status quo ante Peace is created and sustained by recognising the need for repentance and forgiveness Peace is created and sustained by cultivating the virtues of truth justice mercy and compassion These principles guide the formation and evaluation of policies of members of the Caritas Confederation and shape the practices that flow from these principles Caritas work through the lens of peacebuilding Peacebuilding is the lens through which the work of Caritas is viewed and

    Original URL path: http://peacebuilding.caritas.org/index.php/Reconciliation_in_CI_Policies_and_Practices_Through_the_Lens_of_Peacebuilding (2016-02-13)
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  • Extracts from the Compendium of the Social Doctrine of the Church - Peacebuilding
    be justified not by invoking respect for the freedom of others nor by appealing to the fact that it is foreseen and required by civil law No one can escape the moral responsibility for actions taken and all will be judged by God himself based on this responsibility cf Romans 2 6 14 12 The right to resist 400 Recognising that natural law is the basis for and places limits on positive law means admitting that it is legitimate to resist authority should it violate in a serious or repeated manner the essential principles of natural law Saint Thomas Aquinas writes that one is obliged to obey insofar as it is required by the order of justice Saint Thomas Aquinas Summa Theologiae Natural law is therefore the basis of the right to resistance There can be many different concrete ways this right may be exercised there are also many different ends that may be pursued Resistance to authority is meant to attest to the validity of a different way of looking at things whether the intent is to achieve partial change for example modifying certain laws or to fight for a radical change in the situation 401 The Church s social doctrine indicates the criteria for exercising the right to resistance Armed resistance to oppression by political authority is not legitimate unless all the following conditions are met 1 there is certain grave and prolonged violation of fundamental rights 2 all other means of redress have been exhausted 3 such resistance will not provoke worse disorders 4 there is well founded hope of success and 5 it is impossible reasonably to foresee any better solution Catechism of the Catholic Church 2243 Recourse to arms is seen as an extreme remedy for putting an end to a manifest long standing tyranny

    Original URL path: http://peacebuilding.caritas.org/index.php/Extracts_from_the_Compendium_of_the_Social_Doctrine_of_the_Church (2016-02-13)
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  • Taking Positions - Peacebuilding
    Before the training course prepare a presentation of the content you d like to introduce to participants Prepare visual aids to help participants follow your presentation Try to keep your presentation down to less than 10 minutes Get participants to ask questions for clarification if necessary and answer their questions II Divide the plenary into three teams Assign team A and team B to support two potentially controversial and opposing positions related to the content you ve introduced Assign team C as the neutral team Tell team A and B to build a solid argument in support of their respective position or proposal and tell them they ll debate with each other Their task is to convince the other team of the rightness of their proposal Tell team C to observe the debate and assess the strong and weak points of each team s position Example You ve just introduced a lecture on soft and hard positional bargaining You ve illustrated the characteristics of both You assign team A to support soft positional bargaining and team B to support hard positional bargaining Team C observes taking note of the strong and weak points of each team s arguments and providing feedback at the end III Give a signal to start the debate between the teams Let people freely express themselves and don t control the dynamics of the interaction IV After 10 15 minutes or when you deem appropriate give a signal to stop the debate Ask participants to think silently for one minute about what emerged during the debate V Now ask team C to provide feedback Note emerging issues on the flip chart Debriefing If necessary encourage discussion on the emerging issues Source This activity is inspired by and adapted from a model developed by Sivasailam Thiagarajan Thiagi

    Original URL path: http://peacebuilding.caritas.org/index.php/Taking_Positions (2016-02-13)
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  • Building Content - Peacebuilding
    this is an extremely rare and I would say unique artefact S So how much does it cost E v Well if we could sell it and I d have to call the owner we d never let it go for less than 2 000 dollars S 2 000 dollars for a dish That s unbelievable Who do you take me for One of those rich expatriates working for international organisations E Sir as I told you it s something very special I couldn t consider anything under 2 000 dollars S If I were to buy it I wouldn t give you more than 200 dollars E Then you won t buy it It s a beautiful antique as you can see S Yes yes but it s scratched in a few places and the silver is tarnished If it s as rare and expensive as you say you don t seem to take much care of it E It s just old Listen sir I might consider a serious offer but 200 dollars is absolutely ridiculous S OK I could go up to 500 dollars That s the maximum I ll pay Not one dollar more E That s impossible This dish is worth thousands of dollars You could sell it for much more I won t accept anything less than 1 800 dollars S Come on I know the game you are playing Here s 700 dollars and the deal s done E I m sorry That s unrealistic 1 600 dollars is my final offer Take it or leave it And I m still not sure the owner s willing to sell the piece He probably wants to keep it in the shop S You re giving me a hard time I just want to give

    Original URL path: http://peacebuilding.caritas.org/index.php/Building_Content (2016-02-13)
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  • Let Them Present It - Peacebuilding
    the workshop get a list with the names and contact details of all participants Divide them into the same number of groups as the parts of your presentation e g if you ve divided your content into three parts divide the participants into three groups III Get in touch with participants and tell them you re going to send them handouts with some of the content to be introduced during the workshop and that you want them to study it Send out the handouts IV During the workshop ask for one or more volunteers from the first group to deliver the first part of the presentation Encourage the plenary to ask questions and make comments Ask the rest of the first group to join in the discussion and allow the content to be thoroughly processed V Repeat the procedure with the other groups in accordance with the workshop agenda Note You can prepare all the content you wish to introduce in a workshop using this model and have participants delivering presentations throughout the entire workshop This activity can only be used when you are able to get in touch with the participants ahead of the workshop and get the handouts

    Original URL path: http://peacebuilding.caritas.org/index.php/Let_Them_Present_It (2016-02-13)
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  • Peacebuilding:Using talk pages - Peacebuilding
    signs on either side so that there s a visual distinction between topics of discussion You should sign your posts on talk pages so people know who they re talking to You can use three tildes for just your user name or four tildes for your user name and the time and date Unless there s a good reason use the four tilde signature Responses to other people s talk should be indented You can use a colon at the beginning of a paragraph to indent that paragraph Responses to responses should be indented twice two colons responses to responses to responses get indented three times Hopefully we don t get that much farther in a discussion but if so well continue in that pattern User talk pages The discussion page for a user is special it s called a user talk page You can use user talk pages to leave someone in particular a personal message Don t forget that they re publicly accessible and anyone can read them Try to keep discussions about a particular article on that article s talk page too Peacebuilders discussion area If you have something to discuss about Peacebuilding as a whole the

    Original URL path: http://peacebuilding.caritas.org/index.php/Peacebuilding:Using_talk_pages (2016-02-13)
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  • Magisterial Statements on Reconciliation and Peacebuilding - Peacebuilding
    and therefore also the most perfect incarnation of justice as well insofar as justice aims at the same result in its own sphere However the equality brought by justice is limited to the realm of objective and extrinsic goods while love and mercy bring it about that people meet one another in that value which is man himself with the dignity that is proper to him Dives in misericordia no 14 5 5 Charity is the greatest social commandment It respects others and their rights It requires the practice of justice and it alone makes us capable of it Catechism of the Catholic Church no 1889 Peace 6 1 Peace which is built up and consolidated at all levels of human association puts down its roots in the freedom and openness of conscience to truth World Day of Peace Message 1988 no 1 6 2 Only respect for life can be the foundation and guarantee of the most precious and essential goods of society such as democracy and peace There can be no true democracy without a recognition of every person s dignity and without respect for his or her rights Nor can there be true peace unless life is defended and promoted Evangelium vitae no 101 6 3 Peace is not merely an absence of war nor can it be reduced solely to the maintenance of a balance of power between enemies nor is it brought about by dictatorship Instead it is rightly and appropriately called an enterprise of justice Peace results from that order structured into human society by its divine Founder and actualised by men as they thirst after greater justice This peace on earth cannot be obtained unless personal well being is safeguarded and men freely and trustingly share with one another the riches of their inner spirits and their talents A firm determination to respect other men and people and their dignity as well as the studied practice of brotherhood are absolutely necessary for the establishment of peace Hence peace is likewise the fruit of love which goes beyond what justice can provide That earthly peace which arises from love of neighbour symbolises and results from the peace of Christ which radiates from God the Father For by the cross the incarnate Son the prince of peace reconciled all men with God Gaudium et spes no 78 6 4 Injustice excessive economic or social inequalities envy distrust and pride raging among men and nations constantly threaten peace and cause wars Everything done to overcome these disorders contributes to building up peace and avoiding war Catechism of the Catholic Church no 2317 6 5 Non combatants wounded soldiers and prisoners must be respected and treated humanely Actions deliberately contrary to the law of nations and to its universal principles are crimes as are the orders that constitute such actions Blind obedience does not suffice to excuse those who carry them out Thus the extermination of a people nation or ethnic minority must be condemned as a mortal sin One is morally bound to resist orders that command genocide ibid no 2313 Forgiveness 7 1 But in the present circumstances how can we speak of justice and forgiveness as the source and condition of peace We can and we must no matter how difficult this may be a difficulty which often comes from thinking that justice and forgiveness are irreconcilable But forgiveness is the opposite of resentment and revenge not of justice Forgiveness is in no way opposed to justice as if to forgive meant to overlook the need to right the wrong done It is rather the fullness of justice leading to that tranquillity of order which is more than a fragile and temporary cessation of hostilities involving as it does the deepest healing of the wounds which fester in human hearts Justice and forgiveness are both essential to such healing World Day of Peace Message 2002 no 3 7 2 By contrast the failure to forgive especially when it serves to prolong conflict is extremely costly in terms of human development Resources are used for weapons rather than for development peace and justice What sufferings are inflicted on humanity because of the failure to reconcile What delays in progress because of the failure to forgive Peace is essential for development but true peace is made possible only through forgiveness ibid no 9 7 3 Forgiveness is not a proposal that can be immediately understood or easily accepted in many ways it is a paradoxical message Forgiveness in fact always involves an apparent short term loss for a real long term gain Violence is the exact opposite opting as it does for an apparent short term gain it involves a real and permanent loss Forgiveness may seem like weakness but it demands great spiritual strength and moral courage both in granting it and in accepting it It may seem in some way to diminish us but in fact it leads us to a fuller and richer humanity more radiant with the splendour of the Creator ibid no 10 7 4 The difficulty of forgiving does not only arise from the circumstances of the present History carries with it a heavy burden of violence and conflict which cannot be easily shed Abuses of power oppression and wars have brought suffering to countless human beings and even if the causes of these sad events are lost in the distant past their destructive effects live on fuelling fear suspicion hatred and division among families ethnic groups and whole peoples These are facts which sorely try the good will of those who are seeking to overcome their past conditioning The truth is that one cannot remain a prisoner of the past for individuals and peoples need a sort of healing of memories so that past evils will not come back again This does not mean forgetting past events it means re examining them with a new attitude and learning precisely from the experience of suffering that only love can build

    Original URL path: http://peacebuilding.caritas.org/index.php/Magisterial_Statements_on_Reconciliation_and_Peacebuilding (2016-02-13)
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  • Extracts from PACEM IN TERRIS - Peacebuilding
    unless their own authority is tied to God s authority and is a participation in it 50 The application of this principle likewise safeguards the dignity of citizens Their obedience to civil authorities is never an obedience paid to them as men It is in reality an act of homage paid to God the provident Creator of the universe who has decreed that men s dealings with one another be regulated in accordance with that order which He Himself has established And we men do not demean ourselves in showing due reverence to God On the contrary we are lifted up and ennobled in spirit for to serve God is to reign 5l Governmental authority therefore is a postulate of the moral order and derives from God Consequently laws and decrees passed in contravention of the moral order and hence of the divine will can have no binding force in conscience since it is right to obey God rather than men Indeed the passing of such laws undermines the very nature of authority and results in shameful abuse As St Thomas teaches In regard to the second proposition we maintain that human law has the rationale of law in so far as it is in accordance with right reason and as such it obviously derives from eternal law A law which is at variance with reason is to that extent unjust and has no longer the rationale of law It is rather an act of violence 52 The fact that authority comes from God does not mean that men have no power to choose those who are to rule the State or to decide upon the type of government they want and determine the procedure and limitations of rulers in the exercise of their authority Hence the above teaching is

    Original URL path: http://peacebuilding.caritas.org/index.php/Extracts_from_PACEM_IN_TERRIS (2016-02-13)
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