Sentences with phrase «experience in the justice»

Bringing together justice professionals, youth workers, parents and young people with experience in the justice system, the forum was an opportunity to discuss how the Ministry's plans will affect youth and imagine what a better approach to youth justice should look like.

To that end, she announced a new Twitter hashtag, #whataboutalex, aimed at discussing Canadians» experiences in the justice system and the challenges they face.

Our lawyers combine decades of experience in the justice system to get you the kinds of results that you deserve.

And Julian Cleary reviewed a new series between Amnesty and Vice magazine called Over Represented which looks at Aboriginal and Torres Strait islander experiences in the justice system.

Not exact matches

Yates, the former deputy attorney general who was fired by Trump in January after refusing to enforce his first immigration order, used her opening statement to outline her experience working in the Justice Department for 27 years «through five Democratic and Republican administrations.»

With more than 40 years of experience helping restore men and women behind bars, Prison Fellowship advocates for federal and state criminal justice reforms that transform those responsible for crime, validate victims, and encourage communities to play a role in creating a safe, redemptive, and just society.

And Avon has experienced different struggles: Its sales have slumped and it has announced a tentative agreement to pay $ 135 million to the U.S. Department of Justice for allegedly paying bribes in China and other countries.

This memo followed the release of a U.S. Justice Department report in August concluding that privately - operated prisons experienced more safety and security incidents than facilities operated by the Federal Bureau of Prisons did.

Photo 03: One of the distinct ways in which Canada can help developing nations is to provide the expertise and experience of Canadians in justice, in federalism, in pluralistic democracy.

By reading the Ninth Amendment as creating a general right to privacy, Black and Stewart suggested, the unelected justices of the Supreme Court had subst - ituted their own subjective notions of justice, liberty, and reasonableness for the wisdom and experience of the elected representatives in the Connecticut state legislature who were responsible for passing the birth control regulation.

The real God of the universe is not the voice of cruelty that he had experienced and heard in his childhood; it is rather a God of compassion and justice who does not command the sacrifice of the innocent.

I propose to show that insofar as Whitehead holds this view, even implicitly, he reverts to a Leibnizian position which fails to do justice to religious experience.1 I shall also suggest a way in which we can speak significantly of a temporality of God's freedom.

The lives of such congregations often appear to be centered in the consequences of the gospel — peace and justice — not, in the heartwarming experience of God's saving love in Christ Jesus.

He describes at some length his experiences at the 1993 National Urban Peace and justice Summit (the «Gang Summit») in Kansas City.

And yet, with the emergence of consciousness at the level of regnant human occasions, the struggle for justice becomes ingredient in the achievement of the richest harmony of experience attainable.

If the Christ paradigm offers salvation to the rich via his identification with the oppressed masses in their struggle for justice, this route must really mean a greater enrichment of experience for that rich man than, let us say, the enjoyment of good books and music which the continued leisure of the upper class could have afforded him.

I also believe that, in spite of Whitehead's reluctance to concede privileged status to human occasions of experience, the introduction of the wide range of conscious anticipation of the future which humanity represents in comparison to lesser types of existence also introduces justice as a characteristic of the specially human aim at harmonious beauty.

This is not because God deals out justice in this way but because this is how the people of the time experienced it, understood it and recounted it.

Where justice comes in is the experience of the self - destructive consequences of continued estrangement.

One of the most poignant experiences for young people growing up in our society is to espouse some cause such as civil rights or world peace — a cause they learned to love in their home or church — and then find that their parents are opposed to overt action on behalf of social justice.

In the»90s after the collapse of the Soviet Union, when people saw their elderly teachers digging in dumpsters while young, moneyed mobsters drove around in luxury cars, the reality they were experiencing ran contrary to the Russian understanding of basic justicIn the»90s after the collapse of the Soviet Union, when people saw their elderly teachers digging in dumpsters while young, moneyed mobsters drove around in luxury cars, the reality they were experiencing ran contrary to the Russian understanding of basic justicin dumpsters while young, moneyed mobsters drove around in luxury cars, the reality they were experiencing ran contrary to the Russian understanding of basic justicin luxury cars, the reality they were experiencing ran contrary to the Russian understanding of basic justice.

In the great psalms of thanksgiving — the 103d, for example the physical basis of life was not forgotten as a cause of gratitude, but thankfulness ranged up into other areas also, such as forgiven sin, the visible execution of divine justice, and the saving experience of divine mercy.

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

We spoke of how grateful we were to be learning with our theological «elders» that the sacred spirit of life can be experienced as the power moving us in the making of justice with compassion and of peace with justice.

Wieman argued that such a mind could never experience love or justice because these are not «experienced in one's own body... [but] are experienced in the relations between persons» (41 - 2).

Yet mysticism is scarcely half of what spirituality is about — the other half being prophecy, by which I understand the living out of the grace - experience in the body politic by way of justice.

Our calling is to invite all to turn from gods which are even less than human, and from idols like power, profit, property, creed, class, caste, language, race, success, technocratic progress, managerial efficiency and the ego, and thus experience the fulfilling realization of God's Reign which consists in justice, freedom and fellowship, tender love, universal compassion and equitable sharing of resources.

Reggie Williams, Associate Professor of Christian Ethics at McCormick Seminary, stated that empathy is the ability to share in the experience of others — to enter their context and reflect on their concrete needs for justice without losing grasp on one's own separate identity.

It seems a strange anomaly if, in a thoroughly relational metaphysics, God alone in solitary splendor is the only one to experience the fullness of justice.

Because of the cross, then, we are freed to pursue justice and righteousness in the political order; and Christians can do so without experiencing the compulsion to use politics as a means of coercion and manipulation.

The key to the situation lies in putting together what we know of God as Creator and Redeemer, and finding a view of God's relation to the world which will do justice both to the insights of biblical faith and to the facts of human experience.

In the second book, with Sigmund, he reflected on the broader democratic experience of Europe and the three constant prerequisites of free governments (community solidarity, freedom of the individual, and social justice), but he continued to warn Americans of the complacency, sentimentality, utopianism, and parochialism which he saw in our heritagIn the second book, with Sigmund, he reflected on the broader democratic experience of Europe and the three constant prerequisites of free governments (community solidarity, freedom of the individual, and social justice), but he continued to warn Americans of the complacency, sentimentality, utopianism, and parochialism which he saw in our heritagin our heritage.

By extension every good deed, every struggle for justice and deliverance from oppression, every effort to care for and show concern about those who are in need, will be not merely a reflection of the divine mercy and righteousness but also an instrument for the bringing about of just such shalom or «abundance of life» for God's human children, So one might go on, almost without ceasing, to show that response in faith to the action of God in this vivid moment has its implications and applications for the whole range of human life and experience.

Behind editor Smedes's call for the church to involve itself in the whole range of life's experiences, including the socio - political sector, is a strong notion of «social justice.»

Here, poverty means openness to the justice of God in line with the experience of all the faithful prophets.

In some such fashion we can do justice to the elements of determination and freedom in our experiencIn some such fashion we can do justice to the elements of determination and freedom in our experiencin our experience.

His aim is so to bring the Christian perspective into the concrete political and social experience of modern life that the possibility of achieving justice and brotherhood in human affairs will be increased because men are in some measure freed from the sentimental and romantic notions which can only lead to bitter disillusionment.

Or «god of justice» may arise within the experience of the impulse towards equity in the life of organized society.

Believing in God is much more pleasant, and we humans are predisposed to experience emotions that feel like proof when we think of things like a higher cause, morality, justice, etc..

In his theory of perception, Whitehead attempts to do justice to all our various and apparently conflicting perceptive experiences.

Of course, the sexual revolution of the «60s and «70s was itself uneven: some of the constructive power of sexuality was released, and gains were made in sexual justice and equality, but at the same time some sexual experience was trivialized.

The panexperientialist version of physicalism does justice to this fact by portraying the mind in each moment (that is, each dominant occasion of experience) as having both a physical pole, which is constituted by the causal influences from the physical environment, and a mental pole, which entertains ideal possibilities, including logical, ethical, and aesthetic norms.

Without the doing of justice in the present, it is questionable whether we can experience much of the revelation of God's future.

Based on the «downward mobility» model of the Beatitudes, Kathy's approach to «church» is radically different than what we've come to accept in our consumer - driven Christian subculture and focuses instead on following Jesus into the hard places of suffering, inequality and justice in order to experience hope, beauty, justice, equality, generosity and healing.

In the Old Testament's treatment of the problem of suffering are some of the most notable expressions in literature of ethical insight into the meaning of retribution, profound faith in the ultimate justice of God, personal courage in accepting trouble as self - discipline, spiritual understanding of vicarious sacrifice, and religious experience of a trustworthy God; and, accompanying all these, the refrain of the disillusioned also, «Vanity of vanities, all is vanity.&raquIn the Old Testament's treatment of the problem of suffering are some of the most notable expressions in literature of ethical insight into the meaning of retribution, profound faith in the ultimate justice of God, personal courage in accepting trouble as self - discipline, spiritual understanding of vicarious sacrifice, and religious experience of a trustworthy God; and, accompanying all these, the refrain of the disillusioned also, «Vanity of vanities, all is vanity.&raquin literature of ethical insight into the meaning of retribution, profound faith in the ultimate justice of God, personal courage in accepting trouble as self - discipline, spiritual understanding of vicarious sacrifice, and religious experience of a trustworthy God; and, accompanying all these, the refrain of the disillusioned also, «Vanity of vanities, all is vanity.&raquin the ultimate justice of God, personal courage in accepting trouble as self - discipline, spiritual understanding of vicarious sacrifice, and religious experience of a trustworthy God; and, accompanying all these, the refrain of the disillusioned also, «Vanity of vanities, all is vanity.&raquin accepting trouble as self - discipline, spiritual understanding of vicarious sacrifice, and religious experience of a trustworthy God; and, accompanying all these, the refrain of the disillusioned also, «Vanity of vanities, all is vanity.»

Oxnam later published his testimony and described his experience in the book I Protest; a Century advertisement for the book hailed Oxnam for turning «the hearing into a forum on elementary justice and civil rights.»

For those who truly care about love and justice, one of the most disappointing experiences in religion is when it becomes a man - made system of conformity and standardization that we use to judge each other.

In the context of the life and work of other religious traditions it is incumbent on the Church in India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherentIn the context of the life and work of other religious traditions it is incumbent on the Church in India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherentin India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherents.

There are new theological articulations arising from black awareness, from women's consciousness and from movements for social justice.8 But the heart of the Christian gospel is still the experience of forgiveness, love and grace in personal life.

And so this negative experience offers us an opportunity to unite, less, perhaps, in the positive planning of the freedom and justice we are seeking than in our critical opposition to the honor and tenor of unfreedom and injustice.