Sentences with phrase «justice community as»

I am a very active member in the Access to Justice community as it is my passion.

It should serve as an important guide for stakeholders in the Access to Justice community as they consider the implementation of services to benefit those in need.»

This story highlights the challenges faced by rural environmental justice communities as they try to ensure that ongoing waste disposal and pollution do not pose public health and environmental threats to local residents.

Not exact matches

When prime - time hosts — who have never served our country in any capacity — dismiss facts and empirical reality to launch profoundly dishonest assaults on the FBI, the Justice Department, the courts, the intelligence community (in which I served) and, not least, a model public servant and genuine war hero such as Robert Mueller — all the while scaremongering with lurid warnings of «deep - state» machinations — I can not be part of the same organization, even at a remove.

On April 15, 2011, a day that would later become known as Black Friday in the online poker community, the Department of Justice shuttered two major online poker giants, PokerStars and Full Tilt Poker, accusing the company founders of fraud, money laundering, and operating a Ponzi scheme.

As Schilling points out, Einstein once noted: «My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced freedom from the need for direct contact with other human beings and human communities.

I agree with the ETH community that we have an obligation as human beings to do justice when we can.

In recent weeks, racial justice activists and civil rights groups have noted that gun violence in black communities, rather than inspiring reform legislation or prompting national outcry, is often framed as the result of black people being unable to control themselves.

On both a domestic and a global level, climate change hurts poor people and communities of color first and worst, so we seek solutions that center economic and racial justice as critical components of addressing climate change.

Its subject matter explores the question of justice as it relates to persons, communities, and the whole of the cosmos.

Third, the exercise of political power should be placed in the service of genuine goods, such as order, justice, liberty, and community.

As members of the Christian community, we endeavor collectively to bring the love of Christ and authentic Christian freedom and justice to all» especially the weak and helpless who, too often, are denied the respect due all who are created in God's image.

So someone who dies while fighting actively for justice and righteousness of a community or for a group of people has to be considered a real martyr today Those who lay down their lives for those values of the kingdom such as truth, justice, love of God and love to the poor can be considered as martyrs.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

The fact of sin and the assurance of punishment, the sense of wrong and the practice of vengeance, the ideal of justice and the power of religion — all were operative forces but no one of them primarily concerned the individual; he came under their sway mainly as a member of the community.

Every structure of life must be examined as to whether it measures up to God's intention for it, whether in its current form it works for the common good in the service of justice, liberty, and community.

Accordingly, economic theory has no place for community or for such values of community as justice.

Next to the role of prophetic guide to justice in community, no role is so neglected by clergy as prophetic guide to education.

The just war tradition makes theological sense as an expression of the character of communities concerned daily with justice and with loving our near and distant neighbors.

As the church proclaims the gospel, it sensitizes the community at large (as well as the Christian community) to the demands of justicAs the church proclaims the gospel, it sensitizes the community at large (as well as the Christian community) to the demands of justicas well as the Christian community) to the demands of justicas the Christian community) to the demands of justice.

But my ultimate religious obedience must be to truth, justice and the will of God as revealed in the sufferings of the Christian gay community.

* By enthusiastically and persistently advocating justice as restoration as a universal response to evil and compassion as a community norm and the practice of hospitality and generosity as a personal norm.

Traditional Catholic thinking about international relations was based on an older understanding of and appreciation for individual political communities as the loci within which a social order embodying justice in all its aspects might be established and maintained, thereby securing peace as the tranquillity of that just order.

His three conditions necessary for a just resort to force — sovereign authority, just cause, and right intention — correspond directly to the three goods of the political community as defined in Augustinian political theory: order, justice, and peace.

«In addition, as the Tony Blair Institute for Global Change works with the state government to deliver democratic dividends, we urge it to also assist in addressing the challenges to rule of law posed by these arrests and prosecutions, encouraging respect for press freedom and advocating for protection and justice for targeted communities in southern Kaduna.»

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

For many years, the black church was the hub for teaching, training, employment opportunities as well as acting as a community and social justice center.

To be free of ideological captivity is to «join the community of struggle,» to oppose racism and sexism, to fight for human rights and women's ordination, to engage in social action, to envision «holiness as justice,» and to develop nonsexist language and imagery in order to «empower» and free the congregation to engage in the «struggle for liberation.»

Evangelism and social justice, political power and the power of servanthood, the individual and the community, love and justice, these are the polarities that the evangelical church must address as it moves toward a Biblically informed consensus regarding social ethics.

As evangelicals dialogue among themselves, they will discover that there is presently lacking in sections of their community a commitment to ground social ethics in a Biblically based understanding of «social justice.»

As far as creating opportunities for dialog within your faith communities, I'd recommend starting with a book club, perhaps around a book like Trouble I've Seen by Drew Hart, or The New Jim Crow by Michelle Alexander, or Assimilate or Go Home by Danielle Mayfield, or Forgive Us by the authors mentioned above — something that's not directly about this election or this presidency, but that addresses issues related to justicAs far as creating opportunities for dialog within your faith communities, I'd recommend starting with a book club, perhaps around a book like Trouble I've Seen by Drew Hart, or The New Jim Crow by Michelle Alexander, or Assimilate or Go Home by Danielle Mayfield, or Forgive Us by the authors mentioned above — something that's not directly about this election or this presidency, but that addresses issues related to justicas creating opportunities for dialog within your faith communities, I'd recommend starting with a book club, perhaps around a book like Trouble I've Seen by Drew Hart, or The New Jim Crow by Michelle Alexander, or Assimilate or Go Home by Danielle Mayfield, or Forgive Us by the authors mentioned above — something that's not directly about this election or this presidency, but that addresses issues related to justice.

At a time when Israel is isolated and anti-Semitism is again on the march, and when so many other communities are under threat, Sir Martin's life is a reminder that defeat is not inevitable, that evil need not triumph, and that hope can still bear witness to what's sacred in this life — even as we await for God's perfect love and justice in the next.

But aside from that this potential can be used for good (such as orienting us as a community to bring practical expressions of God's love to the world, such as pursuing social justice) or for evil (such as when we turn our worship services into corporate naval gazing that never moves beyond the intention to touch the world — there is far too much of this kinda BS pretending to be worship of God, the Bible would call this idolatry).

The liberal field will be left to Sandel and other «communitarian» theorists, for whom «justice finds its limits in those forms of community that engage the identity as well as the interests of its participants» and for whom the hitherto «incompleteness of the liberal ideal» is corrected by a substantive notion of the good of community.

Systems and principles of justice are the servants and instruments of the spirit of brotherhood in so far as they extend the sense of obligation towards the other, (a) from an immediately felt obligation, prompted by obvious need, to a continued obligation expressed in fixed principles of mutual support; (b) from a simple relation of the self and one «other» to the complex relations of the self and the «others»; and (c) finally from the obligations... which the community defines from its more impartial perspective.5

As John Snow, a professor of pastoral theology, points out, the Christian family was seen in the New Testament as an agent of the coming community of love and justice, a new kind of «kingdom»: «Its goal was not to make a house a home for a family but to make the world a home for humankind.&raquAs John Snow, a professor of pastoral theology, points out, the Christian family was seen in the New Testament as an agent of the coming community of love and justice, a new kind of «kingdom»: «Its goal was not to make a house a home for a family but to make the world a home for humankind.&raquas an agent of the coming community of love and justice, a new kind of «kingdom»: «Its goal was not to make a house a home for a family but to make the world a home for humankind.»

In the creation of a new egalitarian community, the church as a counter — public of justice names a space in which ways of justice are modeled and formed.

As Paul Markhan wrote in an excellent essay about the phenomenon, young people who identify with this movement have grown weary of evangelicalism's allegiance to Republican politics, are interested in pursuing social reform and social justice, believe that the gospel has as much to do with this life as the next, and are eager to be a part of inclusive, diverse, and authentic Christian communitieAs Paul Markhan wrote in an excellent essay about the phenomenon, young people who identify with this movement have grown weary of evangelicalism's allegiance to Republican politics, are interested in pursuing social reform and social justice, believe that the gospel has as much to do with this life as the next, and are eager to be a part of inclusive, diverse, and authentic Christian communitieas much to do with this life as the next, and are eager to be a part of inclusive, diverse, and authentic Christian communitieas the next, and are eager to be a part of inclusive, diverse, and authentic Christian communities.

* By enthusiastically and persistently advocating justice as restoration and compassion as a community norm and hospitality and generosity as a personal norm.

Those who offer a contextual Christian ethic in our own day seem to be so far in accord with the biblical view that justice is to be sought as the expression of the life of the covenant community as it undertakes in the spirit of agape to bring reconciliation among men.

The moral dimension (life as seeking justice and peace) focuses on life in a witnessing community.

To re-discover and reaffirm a fundamental agreement between these monotheistic «ways» is important and urgent because, as the letter affirms, «without peace and justice between these two religious communities, there can be no meaningful peace in the world.»

When an event like Ferguson occurs, do we quickly jump to it'll be fine, justice will be served or do we cry out as a community in solidarity with a community that is suffering.

I am convinced the only reason the government got into «social justice» in the first place is because the church has been neglecting its responsibility to take care of the needy in our community as Jesus called us to do.

God as he comes to us in Christ can be seen to be the Father and Lord of all communities of men, who has no favorites among the nations, who cares about justice, about the freedom of men to develop their capacities and to be true to their consciences.

As we have seen, the Greek view of justice is the proper and harmonious functioning of humans in the larger whole of the political community, each fulfilling the function innate to one's being, fully cognizant and accepting ones limits.

Thus, in some of his early essays, Ricoeur is already giving this philosophical hope a hermeneutical turn, referring to it as «the Last Day,» which, in its original context in the Hebrew Scriptures, is a symbol of the hope of the community of faith for fulfilled righteousness and justice.

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.

As followers of Jesus, we are called to build a community that embodies the new relationships of God's Kingdom based on freedom, justice, dignity of every human person, love and fellowship.

As Christians the struggle for the integrity of creation, for justice and peace in the human community, for compassion towards the neighbor and concrete expressions of our love of God, all flow out of our affirmation that God first loved us and gave us Jesus Christ.