ex-shep
03-21-2010, 08:46 PM
This was a Facebook Note. I am going to throw it out on the forum to see if it generates any conversation. As always take what you like and leave the rest. Always feel free to change the channel if triggered.
Deep in the stacks of Grasselli Library at John Carroll University was found the 2008 Master Thesis The Imago Dei and restorative justice: restorative justice as an affirmation of the image of God / by Linda M. Kawental. For this reader, it was a profound and timely read.
The author’s general contention is that we are made in the image of God and made to be in communion with others. She adeptly cites from Catholic, sociological and even Christian Reformed sources to prove her thesis. The only questionable proof text I found was I Corinthian 11.7-12 on ecclesial conduct. It did not seem to fit in the thesis. The other scriptural citations were exegetically sound and well reasoned. The only other concern was an abrupt transition from introduction to the body of the thesis where Kawental expounds on models of restorative justice. I found it a bit jarring, tantamount to compact disc skipping from one movement of a classical composition to another.
I found myself in agreement with the “human person in imago Dei relationship with God and community” Even though a transitional bridge from intro to body appeared to be missing, I could easily see a transition where sometime through “crime or misconduct” that the relationships could be disrupted. This could easily explain the need for models of restorative justice. From a sola scriptura leaning, this can be expounded from Jesus’ discourse on restoration in Matthew 18.15-20. I might be inclined to cite John White and Ken Blue text Church discipline that heals: putting costly love into action Downers Grove, Ill. : InterVarsity Press, [1992], ©1985. In evangelical circles, the purpose of discipline to restore relationship with God and then others harmed. At that point the concepts of imago Dei in combination with models of restorative justice might have better coalesced.
Kawental models restorative justice “centered on [rehabilitation models] concepts of harm, need, restoration, healing, reintegration, participation, and, when possible, forgiveness” . A primary process consists of:
1. Victim and offender must agree to participate
2. Both must be willing to accept consequences of restoration
3. Parties must be emotionally sound
4. Mutual respect is paramount
I would agree with the author that there are times where the trauma in criminal or gross misconduct situation is emotionally damaging. Kawental in her concluding remarks readily admits that the model does have its flaws in a criminal justice setting. The thesis model does have application in interpersonal conflicts. It might be ideal in sorting out work place conflicts. Usually in work place conflicts the parties are held to strict confidentiality and the offending parties are to have no communication with each other. The flaw in that model is that the parties involved continue to work in suspicion not knowing what the other is doing. In lieu of a no contact rule, a mediated session to resolve prejudices and misunderstanding might be salutary and help improve productivity and morale. Had Kawental’s thesis been available in former places of employment, the escalated conflicts could have been ameliorated with dignity and respect in short order. This was what made her thesis so timely.
Much positive has been recorded anecdotally and by the [John] Carroll News regarding Kawental’s academic excellence combination with her faith. A reference librarian and I were chatting about the thesis. She smiled, “I guess we will look forward to getting her future works in the stacks”. Smiling back, “personally I pray she is blessed with the Wisdom of Solomon”.
Deep in the stacks of Grasselli Library at John Carroll University was found the 2008 Master Thesis The Imago Dei and restorative justice: restorative justice as an affirmation of the image of God / by Linda M. Kawental. For this reader, it was a profound and timely read.
The author’s general contention is that we are made in the image of God and made to be in communion with others. She adeptly cites from Catholic, sociological and even Christian Reformed sources to prove her thesis. The only questionable proof text I found was I Corinthian 11.7-12 on ecclesial conduct. It did not seem to fit in the thesis. The other scriptural citations were exegetically sound and well reasoned. The only other concern was an abrupt transition from introduction to the body of the thesis where Kawental expounds on models of restorative justice. I found it a bit jarring, tantamount to compact disc skipping from one movement of a classical composition to another.
I found myself in agreement with the “human person in imago Dei relationship with God and community” Even though a transitional bridge from intro to body appeared to be missing, I could easily see a transition where sometime through “crime or misconduct” that the relationships could be disrupted. This could easily explain the need for models of restorative justice. From a sola scriptura leaning, this can be expounded from Jesus’ discourse on restoration in Matthew 18.15-20. I might be inclined to cite John White and Ken Blue text Church discipline that heals: putting costly love into action Downers Grove, Ill. : InterVarsity Press, [1992], ©1985. In evangelical circles, the purpose of discipline to restore relationship with God and then others harmed. At that point the concepts of imago Dei in combination with models of restorative justice might have better coalesced.
Kawental models restorative justice “centered on [rehabilitation models] concepts of harm, need, restoration, healing, reintegration, participation, and, when possible, forgiveness” . A primary process consists of:
1. Victim and offender must agree to participate
2. Both must be willing to accept consequences of restoration
3. Parties must be emotionally sound
4. Mutual respect is paramount
I would agree with the author that there are times where the trauma in criminal or gross misconduct situation is emotionally damaging. Kawental in her concluding remarks readily admits that the model does have its flaws in a criminal justice setting. The thesis model does have application in interpersonal conflicts. It might be ideal in sorting out work place conflicts. Usually in work place conflicts the parties are held to strict confidentiality and the offending parties are to have no communication with each other. The flaw in that model is that the parties involved continue to work in suspicion not knowing what the other is doing. In lieu of a no contact rule, a mediated session to resolve prejudices and misunderstanding might be salutary and help improve productivity and morale. Had Kawental’s thesis been available in former places of employment, the escalated conflicts could have been ameliorated with dignity and respect in short order. This was what made her thesis so timely.
Much positive has been recorded anecdotally and by the [John] Carroll News regarding Kawental’s academic excellence combination with her faith. A reference librarian and I were chatting about the thesis. She smiled, “I guess we will look forward to getting her future works in the stacks”. Smiling back, “personally I pray she is blessed with the Wisdom of Solomon”.