BREAK THE CHAINS OF OPPRESION AND THE YOKE OF ...

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Ethics power from God, from the people through election) can be abused to justify oppressive power. It can also be used responsibly as an empowering power, serving the needs of the needy and thus responding to the origin of power.” Global and contextual Climate Justice Climate change is probably the most urgent challenge for humanity since it effects every single part of the world, but in very different ways and since it influences all other efforts such as poverty reduction, education, gender equality, environmental sustainability, economic, financial and political stability, spiritual hope, peace etc. The World Alliance of Reformed Churches at its 24 th General Council in Accra 2004 in its Report of the Public Issues Committee adopted the following recommendation to its member churches: “As our commitment on confessing our faith in the face of economic injustice and ecological destruction, ... WARC recommends ...: 2.4 Call on governments to fulfil international and national environmental obligations such as the Kyoto protocol against global warming and the Cartagena protocol for biosafety; to set new global warming targets to reduce greenhouse gases by 60 per cent by 2050; and to promote new international agreements on conservation of water, soil and forest.” 3 Before and during the climate negotiations in Copenhagen in December 2009, “Climate Justice” became the key term for the value-oriented efforts and the goal where to go. But what does it mean? 4 Climate Justice means just and fair instruments, decisions, actions, burden �sharing � and � accountability � �for the prevention, mitigation and adaptation related to climate change. 1. Capability-related justice means that every person and institution has the duty to contribute solving problems on the basis of their capability. This means related to climate justice: Everybody can and should contribute according to his/her physical, economical, political, intellectual and spiritual capabilities. An economically strong person, institution, company or state has to contribute more than an economically weak person, institution, company or state to solve the climate challenges. 3 Accra 2004. Proceedings of he 24th General Council of he World Alliance of Reformed Churches, Geneva 2005, 201. 4 For the following chapter see also Stückelberger, Christoph, Who Dies First? Who is Sacrificed First? Ethical Aspects of Climate Justice, in God, Creation and Climate change. Spiritual and Ethical Perspectives, ed. By Karen L. Bloomquist on behalf of The Lutheran World Federation, Geneva, LWF/Lutheran University Press, 2009, 47-63. �� – CLIMATE JUSTICE <strong>AND</strong> TAX JUSTICE – 83
Ethics 2. Performance-related justice means that every person and institution involved in human activities (such as the production, trade, sale or disposal of a product or service) must be given their due (e.g. salary) on the basis of their performance. This means related to climate justice: An activity which reduces greenhouse gas emissions is a good performance and should be rewarded respectively. 3. Needs-related justice means that basic human needs and rights (i.e. the subsistence minimum, a life in dignity and the right to food and water) should be taken into consideration for every person and institution. This means related to climate justice: Every person has the right to survive and be supported to manage adaptation to climate change independent from his/her capability and performance. 4. Distributive justice ensures that access to resources, goods and services is distributed fairly, taking into account the balance of capability, performance and needs. This means related to climate justice: Financial or other resources to decrease negative effects of climate warming on human life should be distributed first according to needs, but also taking into account performance and capabilities so that the overall disparity between people becomes smaller and not larger. 5. Justice as equal treatment means that all human beings have the same human rights and the right to equal treatment independent of capabilities, performance, needs, origin and characteristics (such as gender, colour, race, religion). This means related to climate justice: Climate related measures for prevention, mitigation and adaptation have to respect equal treatment of all people affected. 6. Intergenerational � justice � means � a sustainable �use �and fair distribution of resources, as well as a reduction in and a fair distribution of ecological burdens between generations living today and future generations. This means related to climate justice: Decisions have to respect the needs for a life in dignity of future generations which have the same right of equal treatment as generations living today. 7. Participatory justice means the fair, appropriate participation in decisionmaking of all those affected by a problem and by decisions. This means related to climate justice: Decisions on climate related policies should be taken by democratic participation of the population and its representatives on the different levels, from local to global. 8. Procedural justice means calculable, constitutional (publicly and privately) regulated, transparent, corruption-free and thus fair procedures in all interactions. This means related to climate justice: The decisions related to climate warming and its implementations (such as access to financial resources, climate related taxes or incentives, media information) have to follow the mentioned criteria of procedural justice. �� 84 – CLIMATE JUSTICE <strong>AND</strong> TAX JUSTICE –
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eak the chains of oppresion and the
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BREAK THE CHAINS OF OPRESSION AND T
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PContents REAChing Preface There is
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PREFA ce There is No Unjust Communi
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PREFA ce Let us remember: there sho
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PREFA ce ed, stripped bare, when th
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PREAChing 1 Preaching on Justice: T
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PREAChing message of the free grace
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PREAChing come aware of how abundan
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PREAChing I draw attention again to
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PREAChing who believe that “those
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EnGAGEMEnT 2 Commitment after Accra
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EnGAGEMEnT which has become spiritu
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EnGAGEMEnT worries more, is more ea
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Europe’s Discussion about Justice
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were being seen - because of this -
Page 34 and 35: Discus sion Church and State are fu
Page 36: The Reformed tradition with the ope
Page 39 and 40: DEMoc rAcy However democracy is sti
Page 41 and 42: DEMoc rAcy of the homo politicus -
Page 43 and 44: viewers, the programme is “cut to
Page 45 and 46: DEMoc rAcy Finally it would natural
Page 47 and 48: point modern democracies are open t
Page 49 and 50: DEMoc rAcy Naturally, in many cases
Page 52 and 53: cove nanTi ng 59 Europe’s Road to
Page 54 and 55: cove nanTi ng Western neighbor coun
Page 56 and 57: cove nanTi ng focused on. On the on
Page 58 and 59: 5 pE o H 6 Theology of hope in time
Page 60 and 61: At the bottom of these enormous ent
Page 62 and 63: The question has to be raised wheth
Page 64 and 65: in the communio with Christ. In thi
Page 66 and 67: anity has been closely related to e
Page 68 and 69: world: the oppressed, the poor, the
Page 70 and 71: 8 p EM ire 7 Empire - Provocation w
Page 72 and 73: EMpire thors also supply an ambitio
Page 74 and 75: EMpire Aspects of a difficult relat
Page 76 and 77: governments in southern countries e
Page 78 and 79: EMpire Talk of empire, as this exam
Page 80: EMpire hand, and realpolitik talk a
Page 83: Ethics two? Globethics.net proposes
Page 87 and 88: Ethics difficult to implement all o
Page 89 and 90: Ethics instrument, which correspond
Page 91 and 92: Ethics tice. In some cases it may s
Page 93 and 94: Ethics 6. The Principle of Transpar
Page 95 and 96: Ethics to others what we ourselves
Page 98 and 99: Litur gy 49 The Liturgy of Holy Com
Page 100 and 101: Litur gy chosen was that one of the
Page 102 and 103: Litur gy stronger weighting towards
Page 104 and 105: Litur gy It may be argued that few
Page 106 and 107: Litur gy but here particularly so.
Page 108 and 109: Litur gy turn out to be. For if we
Page 110: For the shaping of the liturgy the
Page 113 and 114: PRojec ts The scope of the children
Page 115 and 116: DiaLo g ic analyses which already e
Page 117 and 118: DiaLo g suppression as a power-alli
Page 119 and 120: DiaLo g Dreaming a Different World
Page 121 and 122: DiaLo g We remember together the in
Page 123 and 124: The Further Development of the Conc
Page 125 and 126: DiaLo g come to stand: do they belo
Page 127 and 128: DiaLo g dividuals who come into vie
Page 129 and 130: EXPLoita Tion formation and counsel
Page 131 and 132: there is emerging here a specific i
Page 133 and 134: EXPLoita Tion wealthier lands in No
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study 5 of children’s attitudes t
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EXPLoita Tion Christian understandi
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EXPLoita Tion gal prosecution of cr
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these questions. An approach that r
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of governments for the regular fina
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We recommend EXPLoita Tion The orga
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Hope in God’s Future: Christian D
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FuturE I Approaching God in the con
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FuturE All of these changes will ha
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FuturE ship; God’s sacrifice in C
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FuturE between rich and poor becomi
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FuturE Reflection 5 Low-lying count
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gry and those now first finding the
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FuturE Even to sinners like us, God
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FuturE UK Government Committee on C
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FuturE Reflection 11 “A commitmen
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FuturE Alertness to disproportionat
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FuturE set out on a journey of free
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seeking 2. It has become much more
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seeking tions and in the Synod, was
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LEArnin G Praying for growth Food,
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we, with 20% of world-population, a
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LEArnin G hunger, but sooner from a
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LEArnin G And they wonder: what doe
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LEArnin G The richer the USA and Eu
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A Globalance - Christian Perspectiv
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A GLoB LAncE uence on political and
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Recommendations The position paper
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Pov y ert 17 „Don’t Leave Us Ha
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Group Children’s Summit 2006” r
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Pov erty our doorstep as relatively
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Pov erty This well-founded option f
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All these rights could be provided
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Pov erty The action “Hiding is no
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