Sentences with phrase «at moral evil»

Not exact matches

The youth appear uninterested in carrying any longer the burden of national moral responsibility for the evils of the Third Reich, and the hard - working people of Europe are disenchanted with the concept of toiling to keep idle Greeks and Portuguese at the beach on their state benefits that began when they retired prematurely from unproductive state jobs.

But, as John Paul, Havel, and others said at the beginning of the revolution and say now, it was above all a matter of people discerning the possibility and moral imperative of «living in truth» and «calling good and evil by name.»

This question of the physical evil in the world leads us naturally on to the question of moral evil, which poses at least as difficult a question, even though it is sometimes argued that they are but different manifestations of the same thing.

This was followed by five subsequent phases of development in a regular pattern of succession: (1) the organization of home and foreign mission societies to channel new leadership into church planting or into the field; (2) the production and distribution of Christian literature; (3) the renewal and extension of Christian educational institutions; (4) attempts at «the reformation of manners» — i.e., the reassertion of Christian moral standards in a decadent society; and (5) the great humanitarian crusades against social evils like slavery, war and intemperance.

The criticism of Reagan at the time was that, by referring to «evil,» he was reintroducing to public discourse a moral category that is dangerously close to the language of religion and divine destiny that America had long since outgrown.

Personally, I find Christians that only care about preserving their moral supremacy at the cost of everyone else to be a far greater evil than same gender oriented individuals seeking equal treamtent in a country founded on the principles of freedom and equality.

But if a choice between evils is to have any moral meaning at all, one evil will be judged less than another because it involves less destruction of some real good.

Theists quite properly see the hand of God at work in major evolutionary changes such as the origin of life, but also in such everyday occurrences as the development of a fertilized egg into a cocker pup, and too in the social turmoil — including very real moral and physical evil — that accompanies economic, technological, and intellectual change.

Few will deny, for example, that Paul's theology represents with something approaching adequacy the fact and meaning of sin in human life — the reality of moral evil, the universal blight it brings, man's hopeless entanglement with it, the perverse and rebellious pride, deep in our nature, which degrades us, distorts our efforts, mars even our best moral achievements, and from which we know God must save us if we are to be saved at all.

Under duress of this theodicy, loyal Jews argued back from good fortune to good morals and from ill fortune to evil morals, and thereby found themselves at last in a position where theological theory and the facts of experience were in headlong collision.

For them the world at base is indeed really ideal, one body, as it were; evil is the superimposition by selfish desires of feelings and actions that pervert the ideal harmony.15 The bulk of the moral program then is the elimination of selfish desires so that the original clear character will shine through, or so that love of the people will be fulfilled, with all that means for the ordering of the family, economy, and state.

But if we interpret such texts in their appropriate context and with due regard for their cultural setting, and if we regard the argument from natural law as lacking content (even if Aquinas» generalized summary of that law as «doing good, not evil» is formally true), we must acknowledge the goodness of homosexuality when and as it is practiced with due regard for the genuine moral norms, to which I shall refer at the end of this chapter.

Hasker's real position, in other words, seems to be that although at one level the prima facie evils of this world are gratuitous evils, they at another level are not, because their very gratuitousness is intended by God to evoke our moral efforts to overcome them.

His principal contribution in The Lesser Evil is his insistence that moral reflection should be at the center of the discussion about how to confront terror, but readers should not regard this as the last word in that discussion.

The cause of this uneasiness becomes clearer if we question Ignatieff's argument at several points: the validity of the moral paradigm itself, the assumptions from which he proceeds, the inconsistencies in how he describes the limits to be observed in doing the «lesser evil,» and his conclusions about specific elements of the war on terror.

If they base their evil actions upon a «blessed» section of «holy» text that you happen to agree with at some level, then where is your moral high ground with regards to them?

Bower begins and ends Broken Vows describing the apparent contradiction between Blair the moral crusader fighting evil ideologies and dictators and at times, particularly after leaving No 10, his lust for financial contracts with unsavoury world leaders.

Indeed the great moral battle of the next 4 years may not be so much good versus evil as cynical self interest vs evil, and at least the cold dark hand of the military industrial complex has some grounding in reality and is well organised;)

As mentioned previously in the Resident Evil Feature, many game developers seem to forget that zombies are victims themselves, and yet in many games of this type, they are treated as standard animalistic fiends that need to be killed, with no moral conflicts affecting the survivors; they need to survive and so do so at all costs, without thinking that they are killing innocent people — the survivors even treat themselves as the victims, even if they are not conscious that they do so.

Painter Deborah Brown's latest work both embraces and critiques the concept of the Chimera as she reimagines narratives taken from mythology, religion, and literature by placing a powerful female figure at the center of these stories in which women are typically symbols of moral virtue or seductive evil, often held hostage by male desire to possess.

By exposing the evils of apartheid in images captured at the front lines, the exhibition constitutes both a body of evidence and a moral reckoning.»