It's the late 1960s, a time of international protest, and Udayan joins the Mao - inspired Naxalite movement, which
demands justice for the poor.
Not exact matches
Together these leaders — long identified with the struggle
for racial and economic
justice —
demand a test of vouchers with one basic criterion in mind: «Do public scholarships help or hurt our
poorest children and the children of ethnic minorities?
There is little doubt that the concern
for cultures and religions expresses the middle class social location of most process theologians, whereas the focus on political and economic issues and the concomitant
demand for justice express the identification with the
poor that is the glory of liberation theology.
There is a clear
demand on the part of the Christians in India to work
for economic
justice especially in view of the swifter and greater marginalization of the
poor as a result of economic reforms under globalization.
The Church has always linked personal asceticism and the search
for holiness with this
demand for mercy and
justice to the
poor; the Lenten trilogy of prayer, fasting, and almsgiving is both fundamental and structural.
The Holiness of Yahweh does involve the divine
demand for justice and righteousness; and Isaiah follows Amos in the categorical condemnation of Israel's social sins (see, e.g., 1:16 - 17, 21 - 23: 3:14 f. — «grinding the face of the
poor»!
We have sharp rhetoric about social
justice, but the preferential option
for the
poor is an open - ended exhortation, not a precise moral
demand like the condemnation of taking innocent life as an intrinsically evil act.
A test that hears the
demands of the
poor and most vulnerable
for climate
justice.
But
demands for climate
justice too often ignore basic practicalities of energy, poverty, and climate change, directing our gaze away from the issues that really matter to the future prospects of both the global
poor and the planet and toward issues that don't.