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In this article, I argue that it is useful to make a distinction between theoretical models of mediation, practical systems of mediation in context, and mediation in action. Using this distinction makes it possible to examine the relationship of the model of mediation, the context in which mediation is practiced and mediator behaviour, and to analyse the field of mediation and obtain a better understanding of mediation, as such, as a result. First, I offer a brief historical overview of how mediation has developed in the Nordic countries on a theoretical, institutional and practical level. Then, I unfold and examine which theoretical models are at play, what the different areas of practice are and how mediators interpret and implement theoretical models in their practice. One main problem is that mediators in their everyday work sometimes act in a different way than they think themselves or what theory of mediation postulates. In conclusion, I point to the
In this article, I argue that it is useful to make a distinction between theoretical models of mediation, practical systems of mediation in context, and mediation in action. Using this distinction makes it possible to examine the relationship of the model of mediation, the context in which mediation is practiced and mediator behaviour, and to analyse the field of mediation and obtain a better understanding of mediation, as such, as a result. First, I offer a brief historical overview of how mediation has developed in the Nordic countries on a theoretical, institutional and practical level. Then, I unfold and examine which theoretical models are at play, what the different areas of practice are and how mediators interpret and implement theoretical models in their practice. One main problem is that mediators in their everyday work sometimes act in a different way than they think themselves or what theory of mediation postulates. In conclusion, I point to the
In this article, I explore the historical origin and development of the use of the term "restorative justice" in published sources. The main argument is that the growing popularity of the term and its expanding use makes increasingly blurred what restorative justice is. I begin by investigating the term's international usage, tracing it back to written sources from the nineteenth century. Then, I cite personal communication with Howard Zehr to describe how his use of the term was inspired by Albert Eglash. Zehr initially popularised the term and, in the 1990s, use of the term expanded. In the 2000s, the term began to appear in United Nations and European Union documents, illustrating that restorative justice had become an internationally recognised approach to justice. After describing this international development, I analyse the Danish context, where the term "restorative justice" began to appear in writings around the year 2000. Around the same time, the existing Danish victim offender mediation programme became connected to restorative justice. Later, Danish practices outside the area of criminal justice became associated with the term. In conclusion, I argue that a potential problem of the expanded use of the term "restorative justice"-both in Denmark and internationally-is that usage may become so broad that the concept loses its meaning.
This study argues for the recovery of trust as a central theme in Christian theology, and offers the first theology of trust in the New Testament. ‘Trust’ is the root meaning of Christian ‘faith’ (pistis, fides), and trusting in God is fundamental to Christians. But unlike faith, and other aspects of faith such as belief or hope, trust is little studied. Building on her ground-breaking study Roman Faith and Christian Faith, Teresa Morgan explores the significance of trust, trustworthiness, faithfulness, and entrustedness in New Testament writings. Trust between God, Christ, and humanity emerges as a risky, dynamic, forward-looking, life-changing partnership. God entrusts Christ with winning the trust of humanity and bringing humanity to trust in God. God and Christ trust humanity to respond to God’s initiative through trust in Christ, and entrust the faithful with diverse forms of work for humanity and for creation. Human understandings of God and Christ are limited, and trust and faithfulness often fail, but, before the end time, imperfect trust is never a deal-breaker. Morgan develops a new model of atonement, showing how trust enables humanity’s release from the power of sin and the suffering caused by sin. She examines the neglected concept of propositional trust, and argues that it plays a key part in faith. This book offers a vision of Christian trust as soteriological, ethical, and community-forming. Trust is both the means of salvation and an end in itself, because where we trust is where we most fully live.
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