Sentences with phrase «coercive powers in»

Madden and Hare implicitly construe divine power to be coercive, limited by the exercise of other coercive powers in the world.

Some of us would find love dominant over coercive power in the Hebrew Bible's statements about God and Jesus» preaching of the coming Kingdom not wholly free of coercive power on God's part.

Not exact matches

While Joe Volpe, the current federal immigration minister, has talked about encouraging more newcomers to settle in smaller centres, he lacks any real coercive powers.

Perhaps it is now time to recognize that the third world - changing scientific achievement of the last century is not the unmitigated good that much of Western culture claims it is — and that treating the sexual revolution as a unambiguous, indeed undeniable, boon to humanity can lead to a lot of personal unhappiness, homicidal ghouls like Kermit Gosnell, and the deployment of coercive state power in ways that threaten civil society and democracy.

For Milbank, Taylor «is highly alert to the fact that disenchantment perhaps primarily came about because a certain style of theology favored this — a style wishing to monopolize all mystery in the one God, somewhat in the way that the modern state now monopolized all coercive power at the sovereign center.»

There, the Vatican played a major role in defeating the plans of the Clinton Administration and its allies to increase the coercive power of the state in family planning and sex education throughout the world.

The one place where the exception is clearly visible is in the anonymous Letter to Diognetus from the mid-second century CE, where [45] God's use of persuasive and not coercive power is affirmed in regard to how God leads wayward humanity to salvation: The invisible God, the Ruler and Creator of all, sent «the Designer and Maker of the universe himself, by whom he created... like a king sending his son who is himself a king.

God in his working, and in his ways of working, is persuasive not coercive power; he is that creative, dynamic, energizing love which was seen by men in the person of Jesus Christ and in Jesus Christ's own working and ways of working.

And then there was a different form of poverty: the «spiritual poverty of our time»; that poverty is most evident in wealthier societies and manifests itself in what Benedict XVI often called the «dictatorship of relativism»» the worship of the false god of me, myself, and I, imposed by state power, often in the name of a misguided and coercive concept of tolerance.

If in saying that the world is God's body, we mean that God controls the world in the same way that we control our bodies, then we have the same moral problems with God that we have with humans who rely on coercive power.

It is in this light that we can perhaps better understand their assertion that «a certain amount of coercive power is morally required» (PS 2:45).

The author attempts to clarify some important differences between persuasive power and coercive power as encountered in our daily social experiences, and then see how the differences apply in metaphysical discourse.

Another example was alluded to before: the fact that our world seems to have taken shape over a period of many billions of years, rather than having been created in essentially its present form a few thousand years ago, provides evidence against the view that the creation of our world required omnipotent coercive power; this fact is much more consistent with the view that the divine creative power is solely the power of persuasion, the kind of power we can experience working in our own lives.

In other words the same coercive conditions that existed in christendom until very recently and only changed by courageous opposition to the theocratic poweIn other words the same coercive conditions that existed in christendom until very recently and only changed by courageous opposition to the theocratic powein christendom until very recently and only changed by courageous opposition to the theocratic powers

If by power we intend to signify, as most often is intended, the use of coercive measures whether these be overt or subtle and hidden, then it would seem that to ascribe such a quality to God as His chief characteristic — as in fact, if not in word, is suggested when people talk as did my questioner — is a denial of the point of Christ's disclosure of God.

But God also works persuasively; and His supreme resource is not coercive force, but the compelling power of His revelation in the Suffering Servant of all.

There is a need now more than ever to develop a means for doing religious social ethics which emphasizes the goal - orientation aspect of politics as a corrective to stress on the coercive - power factor in determining social policy.

In their standard metaphysical discussions, process theists usually define coercive power as the power to bring it about that another entity is totally devoid of any degree of self - determination.

They acknowledge that there is an important nonpersuasive form of coercive power which can unilaterally restrict or destroy the ability of individuals to act in accordance with their wishes.

While these formulations of divine persuasive power and relational power are not without problems for some feminists, they do represent alternatives to coercive, hierarchical power patterns and are suggestive of feminist reformulations of power in the context of mutuality.

In fact, it seems fair to say that the most common criticism process theists level against the God of classical free will theism is the claim that if such a being really existed and were wholly good, we should expect to see displays of divine coercive power more often.

If God would use coercive power if it were available, then there are, in principle, times when divine persuasion plus divine coercion would bring about more worthwhile results.

Likewise, it in no sense necessarily follows from the fact that God can not coerce in any sense that God thinks that coercive power ought never be used by those who can exert it.

Which leads me to wonder, first, whether Christianity really is so weak in Tennessee that it needs the coercive power of the government to maintain itself, and, second, whether the commitment to limited government of Tennessee's Republicans is so thin that it does not require the state to stay out of our individual decisions concerning where (and whether) to pray, and to whom.

Justice is not a fully satisfactory goal in itself because it falls short of love, being dependent upon coercive power on the one hand, and requiring rational calculations in the balancing of rights against rights on the other.

Hence, both Brunner and Niebuhr make much of the need to use coercive power to secure even an approximate justice in human relations.

Classical theism, construing omnipotence in terms of coercive power, provides a philosophical guarantee that that day will in fact come to pass, or argues that it is already taking place.

The concept of divine coercive power, both in its pure and modified forms, has led to grave difficulties.

That God's control is in fact limited by the existence of evil would signify a limited coercive power, but it is compatible with unlimited persuasive power.

Consider the extreme instance in which God is conceive» as exerting unlimited coercive power, thereby controlling and determining all things.

Pure coercive power transforms creatio ex nihilo into creatio ex deo, with the world possessing no more independent actuality than an idea in the divine mind would have.

God works in the world by providing «initial aims» for each occasion or event or occurrence or «entity» (which was Whitehead's word); His «power» is in His persuasion, in His «lure» (which is also Whitehead's word), not in coercive force.

Third, the cosmos is kept in order more by lure and persuasion than by the exercise of sheer coercive power.

(1) If there were a good and powerful God, he would in some respects allow freedom using only persuasive power; but if he were good and powerful, he would use more coercive power to prevent destructive evil than is apparently being used in the world.

The argument that a solely persuasive God is more powerful than the traditional coercive God is in some tension with the explanation that God does not intervene coercively to prevent excess evil because he does not have the power.

The persuasive power of conceptual innovation in the vibration of an elementary particle is not subject to morally responsible rejection by the particle and is therefore coercive in this second sense.

In the first set of meanings the difference between coercive power and persuasive power has to do with the physicality of the coercive power and the ideality of the persuasive power.

(4) In the absence of an explanation why God does not use more coercive power and is not more effective in his persuasion we may as reasonably conclude that there is a great evil persuasive power behind phenomena in the world as that there is a great power persuading toward the gooIn the absence of an explanation why God does not use more coercive power and is not more effective in his persuasion we may as reasonably conclude that there is a great evil persuasive power behind phenomena in the world as that there is a great power persuading toward the gooin his persuasion we may as reasonably conclude that there is a great evil persuasive power behind phenomena in the world as that there is a great power persuading toward the gooin the world as that there is a great power persuading toward the good.

The coercive power of efficient causation is necessary for actualization, provides for dependable generalizations which may guide human purpose, and furnishes a matrix of relativity in which the purpose may be expressed.

I find myself in fundamental agreement with Cobb that the really worthwhile power that God should exercise is persuasive, and I would meet the first criticism by saying that God should not use more coercive power than is apparently being exercised in the world.

In this context coercive power is power which is not subject to morally responsible acceptance or rejection, and persuasive power is subject to morally responsible acceptance or rejection.

The way is the way of peacemaking and this means renunciation of military service, and of all sharing in coercive enforcement of the state power.

Therefore while keeping love as the essence of humanness and, therefore, the criterion and goal of all human endeavor, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the state to preserve social peace and protect the weaker sections of society in a balance of order, freedom and justice.

Process Theology maintains that God, who exists in all things, does not have coercive power over the Universe.

For persuasive power, in the fundamental sphere of natural occurrence, is inexpressibly more capable of exercising influence than coercive power would be.

God's power is persuasive rather than coercive.14 What we earlier referred to as divine «helplessness» may now be understood in part at least as non-coerciveness.

Therefore while keeping love as the essence of humanness and therefore the criterion and goal of all human endeavour, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the State to preserve social peace and protect the weaker sections of society in a balance of order.

We detract in no way from the sublimity of divine power when we label it persuasive rather than coercive.

Isaiah Berlin thus deserves considerable credit for identifying the perversion of liberty that was at the root of the totalitarian project, and for defending a concept of liberty - as - noninterference that, in setting legal limits to coercive state power, has deep resonances in the American political tradition.

Even in postlapsarian society much of what government does is untied to its coercive power, and simply structures how individuals of good will interact in economics, politics, and society.