Sentences with phrase «justice a question for»

The courts referred to the European Court of Justice a question for a preliminary ruling on Art 7 (1) of Council Directive (EC) 2003/88.

Not exact matches

Sufficient questions were raised for the Justice Department to appoint a special counsel with wide - ranging powers of inquiry — work that is only recently underway.

Even if we were to agree (even for sake of argument) that a Board of Directors» main obligation is to serve the interests of the organization and its shareholders, that still leaves open this important question: should a Board of Directors seek the best outcomes for the organization and its shareholders, or should it seek justice for it and for them?

The Justice Department's amicus brief states that the «sole question» is whether «Title VII reaches sexual orientation discrimination,» and concludes that «it does not, as has been settled for decades.»

«I think that's a question for the Department of Justice,» Spicer said.

On pp. 19 - 21, Michael McCullough explores Warren Buffett's argument for why wealthy Americans like him should pay more taxes — which raises fundamental questions about distributive justice, freedom, and property rights.

Comey's testimony raises questions about whether Trump obstructed justice in his interactions with the former FBI director, beginning with a dinner on January 27, during which Comey said Trump asked him for his «loyalty.»

The justices had fewer questions for Amgen's attorney, Seth Waxman.

That's the question of the day for media executives, government officials and investors, occasioned by a Wall Street Journal story which said the U.S. Department of Justice may sue to block the deal.

A spokesman for the Justice Department did not immediately respond to questions about a federal probe.

The extraordinary criticism raised questions about whether Trump was seeking to drive his top Justice official from office as a way to wrest control of the investigation from Mueller, who was appointed after Sessions» recusal for failing to immediately disclose his meetings with Kislyak.

That's a question for Zach Snyder, because he just put Aquaman in his Batman VS. Superman: Dawn of Justice movie — which is getting pretty crowded.

Leaving aside the question of whether there can be amnesty for anything but the past, this is yet another in a sordid series of instances in which unbridled vindictiveness disguised as a passion for justice has done great wrong.

In question 21 of the Summa, Thomas writes that «the work of divine justice always presupposes the work of mercy and is founded upon it,» and that in acting mercifully God is «doing something more than justice,» for mercy «is the fullness of justice.

When the post-modernist argues that justice is a game we play; a set of rules two or more people agree upon as the frame within which to carry on their social intercourse (see, for instance, JG), the discussion shifts from a celebration of various uniqueness to the difficult question of how they interact.

The development of a new philosophy of science which radically questions the earlier mechanical - materialistic world - view within which classical modern science worked and also the search for a new philosophy of technological development and struggle for social justice which takes seriously the concern for ecological justice, are very much part of the contemporary situation.

QUESTION: Does anyone know if or how often SC Justices are tested for dementia (among other issues) and if there are mechanisms for removal other than voluntarily stepping down?

Where the church is identified with the poor, and is active m the struggle for peace and justice, it does not have to worry about questions of relevance.

But this question is crucial not only for Abraham and for his need to discover whether God's justice and human justice are basically congruent.

My friends at the invaluable Mirror of Justice blog have noted and commented on New York Times editor Bill Keller's snarky questions for and about the religious beliefs of various Republican candidates, but I feel compelled to add my two cents» worth.

For it is the discriminating norms of justice which are used to delineate the questions as to what is mine and what is thine.

Finally, in response to Pixley's paper, I want to articulate two questions which are pertinent to raise in the consideration of Marxism today, then to deal with the explicit question of justice, and lastly to make a proposal for the consideration of process thinkers.

With regard to the question of justice, the claim that Whitehead's philosophy contains «latent counterrevolutionary tendencies,» and the call for a revolutionary process theology, there seem to remain only a few necessary remarks.

We look for ways to reveal the scandalous grace of God to the world, raising questions about justice, righteousness, forgiveness, and love.

A question is often raised about the relation between reconciliation and the struggle for justice, especially since the latter generates conflicts.

The marginalised Dalits, tribals and women — and their struggle for dignity and justice have raised the question of power that influences our relationships with different groups who control power whether it is economic, political or cultural.

Looking at this side of the ambiguity, we see a church in which many first - world Christians of our day could feel comfortable and undisturbed: a church that lives without question or resistance in a state founded on violence and made prosperous by the exploitation of less fortunate nations; a church that accepts various perquisites from that state as its due; a church where changing jobs for the sake of peace and justice is seldom considered; a church that constantly speaks in the language of war; a church given to eloquent invective in its internal disputes and against outside opponents; a church quite sure that God will punish the wicked.

Sociological theology has focused on questions of justice, but as it has recognized that the effects of human beings on their environment are having seriously deleterious consequences for humanity, it has extended its concern to questions of the sustainability of human society.23 Yet in practice the difference of the amount of attention given to these two issues of justice and sustainability still leads to opposing judgements on important issues.

Although this is not the place to discuss at greater length the nature of evil, human sin, suffering, death and the relationship between them, they must find mention here for they constitute the chief problems which continually confront man and make him question whether there is any justice or meaning to be found in life.

It's not a popular view at present, but some question the current passion for politics and politically rooted social justice within the Church.

And for some of us, the lesson in that might be that questions of social justice and peace are not always simple or black and white.

The question of whether Catholic parochial - school children were to ride public school buses free of charge drew more ink and blood than the cause of justice for women or blacks.

As justification for this assessment the Pope puts the rhetorical question: Can God, who is ultimate justice, tolerate terrible crimes and let them go unpunished?

And then there was the question of justice for Andy Rooney.

In this way, I should like to signal what I myself sense to be a significant shift in my recent thinking: from being preoccupied for the most part with theoretical questions of belief and truth to giving greater attention to the practical issues of action and justice that likewise have their basis in the underlying concern for freedom.

Just as in Bultmann's analysis the questions of belief and truth that theology now faces can be adequately answered only by way of radical demythologizing and existentialist interpretation, so it is now clear to me that what is required if theology is to deal satisfactorily with the issues of action and justice (which for many persons are even more urgent) is a theological method comprising thoroughgoing de-ideologizing and political interpretation.

To seek an answer to that question is to search for principles which articulate the conditions of justice.

For like the practice of slavery, and like the Jim Crow laws of the not - so - distant past, the abortion issue raises the most fundamental questions of justice — questions that can not be avoided, and that can not be be resolved by judicial fiat.

Here is how Miroslav frames the question: «How does one remain loyal to both the demand of the oppressed for justice and the gift of forgiveness that the Crucified offered to the perpetrators?»

This is the central problem for every Christian interpretation of love, and it underlies all the special ethical questions such as those dealing with the sexual life, with the struggle for justice, and the intellectual life which we are to consider in later chapters.

I suspect that the next stop on this train to utopia will be, as Chief Justice John Roberts suggested in his dissent, to question the tax status of those institutions — the Catholic Church, for example — which promulgate a contrary understanding of the word «marriage.»

But if this familiar polarization in theology continues right up to the present, it is not the only reason for doubting that the question of faith and justice has been adequately answered.

Those who are involved in small groups often claim that these groups have influenced how they think on political and economic issues — for example, raising their interest in questions of peace and social justice or, in the case of conservative religious groups, generating ire about abortion and gay rights.

Imagine what would happen if all the evangelical institutions — youth organizations, publications, colleges and seminaries, congregations and denominational headquarters — would dare to undertake a comprehensive two - year examination of their total program and activity to answer this question: Is there the same balance and emphasis on justice for the poor and oppressed in our programs as there is in Scripture?

But as for the church in its secular vocation, as for its concern for justice and freedom, as for its witness to the judgment and grace of Christ in the affairs of the world, we may well question such a church exists in most American communities today.

In the face of a threat to public order, those with public power and the responsibility for maintaining peace, even if they care about justice, as Pilate did, are sometimes under pressure to sacrifice justice — and with it, all pretense of determining whose views are correct when it comes to life's big questions.

A few of the obvious drives that pack us off, daily or weekly or episodically or, for some, in hope, permanently, are fear or even terror in the particular given set of circumstances; the sheer discouragement and exhaustion of facing questions without answer; profound disillusionment — it takes many forms — with the pertinent, prevailing system or systems; deep and bitter contempt for one's own society, bred of the abysmal failure to attain in consistent practice even a semblance of the justice professed and acclaimed; despair — so it was with the college generation of the late sixties — over the formidable obduracy of a political establishment in going its merciless way quite apparently deaf to the cries of anguish of its empathetic and real victims, victims by the tens of millions here and around the world.

Any genuine struggle for justice could only begin at the point where such limits are called into question and where the rights of one are seen also as being valid for the other.

As I've spent the past few years struggling with doubt and grasping for faith, I've found that being ready with an answer does not do justice to the seriousness of questions like, why does God allow innocent children to starve to death?

Just as in Bultmann's analysis the question of belief and truth that theology now faces can be adequately answered only by way of radical demythologizing and existentialist interpretation, so it is now clear to me that what is required if theology is to deal satisfactorily with the issues of action and justice (which for many persons are even more urgent) is a theological method comprising thoroughgoing de-ideologizing and political interpretation.32