What is healing justice? Who practices it? What does it look like? In this groundbreaking international comparative study on healing justice, Jarem Sawatsky examines traditional communities including Hollow Water - an Aboriginal and Métis community in Canada renowned for their holistic healing work in the face of 80 per cent sexual abuse rates; the Iona Community - a dispersed Christian ecumenical community in Scotland known for their work towards peace, healing and social justice, rebuilding of community and the renewal of worship; and Plum Village - a Vietnamese initiated Buddhist community in southern France, and home to Nobel Peace Prize nominated author, Thich Nhat Hanh. These case studies record a search for the kind of social, structural, and spiritual relationships necessary to sustain a healing view of justice. Through comparing cases, Sawatsky identifies the common patterns, themes, and imagination which these communities share. These commonalities among those that practice healing justice are then examined for their implications for wider society, particularly for restorative justice and criminal justice. This innovative book is accessible to those new to the topic, while at the same time being beneficial to experienced researchers, and will appeal internationally to practitioners, students, and anyone interested in restorative justice, law, peace building, and religious studies.

Theologian Douglas Harink invites readers to rediscover Romans as a treatise on justice, tracing Paul's thinking on this theme through a sequential reading of the book and finding in each passage facets of the gospel's primary claim—that God accomplishes justice in the death and resurrection of Jesus Messiah.

Environmental management involves making decisions about the governance of natural resources such as water, minerals or land, which are inherently decisions about what is just or fair. Yet, there is little emphasis on justice in environmental management research or practical guidance on how to achieve fairness and equity in environmental governance and public policy. This results in social dilemmas that are significant issues for government, business and community agendas, causing conflict between different community interests. Natural Resources and Environmental Justice provides the first comprehensive, interdisciplinary examination of justice research in Australian environmental management, identifying best practice and current knowledge gaps. With chapters written by experts in environmental and social sciences, law and economics, this book covers topical issues, including coal seam gas, desalination plants, community relations in mining, forestry negotiations, sea-level rise and animal rights. It also proposes a social justice framework and an agenda for future justice research in environmental management. These important environmental issues are covered from an Australian perspective and the book will be of broad use to policy makers, researchers and managers in natural resource management and governance, environmental law, social impact and related fields both in Australia and abroad.

Justice for all! False Justice specifically calls for a paradigmatic shift in the way most people think about justice. Having a right paradigm of fairness is crucial to withstanding the type of deception that is rapidly permeating our culture today. False Justice equips you with the Christ-focus and the biblical backing needed to form a right and godly mindset regarding social justice. Distinct from other Christian books about social justice, False Justice: has a Christ-centric focus—it defines justice in relation to Jesus Himself. doesn’t simply suggest methodologies, it calls for a change in the foundational paradigm of justice. tells how Jesus intends to bring godly justice upon the earth. reveals how the message of the gospel is the message of justice. False Justice brings you closer to God by clearly revealing His desire for righteousness, honesty, and integrity in the earth, setting Christ as the ultimate vision of justice and calling you to set your attention solely on Him.

Niebuhr is renowned for his unflinching honesty concerning issues of social ethics, specifically, love and justice. His influence is great both inside and outside the Christian church. Now 64 of Niebuhr's important pieces about the problems of humanity and society are compiled in this single volume.

Although restorative justice is probably one of the most talked about topics in contemporary criminology, little has been written about how community involvement in restorative justice translates into practice. While advocates have presented the community as an essential pillar of restorative justice, the rationale for why and how this is the case remains underdeveloped and largely unchallenged. This book offers an empirical and theoretical explanation of what ‘community involvement’ means and what work it does in restorative justice. Drawing on an empirical case study and the wider sociological literature, The Role of Community in Restorative Justice examines the involvement of the community in one selected practice of restorative justice and also considers the implications of the English and Welsh experience for development of a more coherent framework for operationalizing community involvement in restorative justice practices. It is argued that restorative justice programmes need to start from a more concrete and up-to-date notion of community. While operationalizing community involvement, they need to acknowledge, all at once: the importance of place; the importance of family links, friendship and other social ties; and the importance of similar social traits and identities. This book is essential reading for students, researchers and academics in the fields of criminology, criminal justice, sociology, community studies, policy studies, social policy and socio-legal studies. This book will also be valuable reading for a variety of practitioners and policymakers, particularly working with restorative justice and youth justice.

Our search for security, peace, and justice continues to be an individual and a collective challenge. The Old Testament experiences of the patriarch Job and the New Testament experiences of the apostle Paul provide a framework for understanding the hope that enriches our lives under Gods care. The plan we need recognizes that we have choices to make. We have decisions that influence the direction of our lives. To find security, peace, and justice, we need a plan to form and keep a right relationship with God. When we lose control over the decisions that set security, peace, and justice in our lives, we can feel like a pile of broken pieces. To have security, peace, and justice, we need to live in fellowship with God. When our purpose and direction in life meet Gods requirements, we please God. With Jesus Christ as our Savior and the Holy Spirit as our Helper, God provides the support we need to find rest and renewal. The foundation of our happiness now and our hope for the future is our salvation and the joy of sharing our beliefs with others. When our thoughts and actions are in keeping Gods will for us, we can access the possibilities and power that God makes available to us as mature members in Gods family. This book is for anyone who feels disconnected from God. For people dealing with loneliness, fear, despair, and anger, The Plan We Need for Security, Peace, and Justice describes a systematic way to become a functioning part of the body of Christ and to complete the connection with God.

This groundbreaking book is distinctive for the explicit attention it gives to the communal, intersubjective, cultural, and linguistic embodiment of the workings of God in the world. It emphasizes not simply acting justly but living with, in, and from the justice of the triune God by which we are justified. Finally, it offers an important sacramental and liturgical grounding to the Christian understanding of both justice and the triune God. David N. Power and Michael Downey make clear to contemporary believers why a spiritual and sacramental life that is ordered by its trinitarian orientation must include the desire for justice. In short, it is an ethic of social justice that springs from contemplation of the Divine Trinity in the world.

It is not possible to read Heidegger's text without the image of his arm raised in the Nazi salute haunting it. The image compels us to examine Heidegger's philosophy in terms of its susceptibility to Nazi ideology. Heidegger's philosophy was inscribed at the end of the history of philosophy, a time when Nazism was on the rise and on its way to the renewal of German destiny. In paragraph six of Being and Time Heidegger outlined his agenda for the renewal of philosophy. The renewal necessitated the destruction of the errant history of ontology in order to retrieve the pure primordial experiences. The parallels between the forms of two agendas are coincidental. However, my work shows where they overlapped. I explore the consequence of this overlap by soliciting the 'first' text of philosophy, The Anaximander Fragment, that speaks about justice and injustice. Justice is also at issue in the text of Jacques Derrida. Derrida's primary resource is paragraph six of Heidegger's Being and Time, a fact that caused some of his readers to assimilate him to Heidegger. Derrida has tried to distance himself from Heidegger and in a late text he has offered us the prescriptive phrase, "Deconstruction is justice," to guide our reading of his text. The phrase invites us to examine Derrida's work in light of its saying. This is what I try to do. I show that a separation cannot be accomplished without a price, because whether an author intends it or not, justice is something ghostly and it keeps its own account. Heidegger's arm and Derrida's hand caught in the trap of paragraph six tell another story, different from the stories the authors tell. The limbs tell the story about the ghosts of justice.