Sentences with phrase «for justice in society»

The approach of many conservative churches has been to cop out at this point with the rationale that it is the church's responsibility to bring people to Christ and that once they have been converted they will take it upon themselves to work for justice in society.

In this period when vast numbers of Christians called themselves evangelicals, the word connoted both a passion for evangelism and a commitment to work vigorously for justice in society.

Slowly, however, the Churches began to review their relation to the laboring classes and their responsibility for justice in society.

Not exact matches

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.

Religious conviction is not something outside society; it is part of society's inner core: «Religion is not a separate area marked off from society... [but] a natural element within society, constantly recalling the vertical dimension: attentive listening to God as the condition for seeking the common good, for seeking justice and reconciliation in the truth.»

The Pope is confident that, once this is achieved, it will be possible to cooperate in a productive way in the areas of culture and society, and for the promotion of justice and peace in society and throughout the world.»

But gee, so Dorothy Day, the SCLS and Martin Luther King and all those religiously oriented people who restrain their baser impulses, feed the hungry, clothe the naked, take in children no one else wants, seek justice for those society devalues in the name of money, power, or maintaining the hold of the class in power — all based on their beliefs — are dangerous to society and mentally ill?

In the Biblical tradition, justice is the identifying characteristic of Yahweh and the first prerequisite for a peaceable society.15 A philosophy which does any less is inadequate to our religious insight and will prove counterrevolutionary in its consequenceIn the Biblical tradition, justice is the identifying characteristic of Yahweh and the first prerequisite for a peaceable society.15 A philosophy which does any less is inadequate to our religious insight and will prove counterrevolutionary in its consequencein its consequences.

It is true that when we enter into society we give up the right to retributive justice at the personal level, but if the state ignores the retributive aspect of justice in its application in society, support for that society will erode, as will respect for it laws.

We send criminals to jail instead to achieve social justice, and their sentences are deliberately measured in time behind bars: Offenders must be withdrawn from society for a period sufficient to allow them to realize the wrongness of their actions» and sufficient to protect society from them until they learn that lesson.

Then the absence of justice in the thinking of the now dominant ideology may be expected to have immense consequences for society as a whole.

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 chiding Justice Kennedy he wrote: «It is one thing for a society to elect change; it is another for a court of law to impose change by adjudging those who oppose it hostis humani generis, enemies of the human race.»

In response to the Rhetoric Society of America's inquiry — what are Pope Benedict's reasons for positioning the Catholic Church as an essential link between enterprise and justice, and as a significant voice in the public discussion of globalization — I suggest a «spiritual..In response to the Rhetoric Society of America's inquiry — what are Pope Benedict's reasons for positioning the Catholic Church as an essential link between enterprise and justice, and as a significant voice in the public discussion of globalization — I suggest a «spiritual..in the public discussion of globalization — I suggest a «spiritual....

«The Struggle for Peace and Justice as a Context for Biblical Interpretation» in Religion and Society, Vol.

She has formed her own theology as she has learned from a long tradition of Chinese Christian women who struggled «not only for their own liberation, but also for justice in church and society

Here we suggest that the notion of Covenant Solidarity for Justice, Peace and Integrity of Creation has been an excellent starting point of departure to reflect upon ONE in the context of civil society.

We meet a similar, and similarly contradictory, construal of justice in some feminist literature, as well as in the claim that the society should be both color - blind and have preferential quotas for racial minorities.

In the meantime, wherever Christ's standards of peace and justice are observed to any degree, to that degree the kingdom is anticipated, and to that extent God's ideal for human society is displayed.»

They also hoped to build indigenous roots for them in the various religions and cultures of India by reforming them from within and also by legal intervention and developing a composite culture supportive of a State which is common to all peoples living in India equally and a modernized society with dignity and justice for all.

Henry and Walton understand justice as the primary referent for a Christian's participation in society, while Moberg and Hatfield stress love.

Many young people in Latin America, who were motivated by the Gospel to love their neighbor and be concerned for justice and freedom in their society, have often become Marxists simply because their churches did not provide biblical instruction about Christian discipleship, or because they [their churches] were blind to clear demands from the Bible and opportunities and challenges provided by new social situations.80

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.

In their view, the Constitution sets the basic structure for a society in which individuals compete for life's rewards, and the competitive economic market is the mechanism of social justicIn their view, the Constitution sets the basic structure for a society in which individuals compete for life's rewards, and the competitive economic market is the mechanism of social justicin which individuals compete for life's rewards, and the competitive economic market is the mechanism of social justice.

«7 Bennett gives as examples of middle axioms for our time the need of international collaboration in the United Nations, the maintenance of balance between free enterprise and government control of economic power, the removal of racial segregation in the churches and its progressive elimination in society.8 Provided such middle axioms are taken for what they are, as Christian «next steps» and not as a watered - down version of the full implications of the love commandment, they can be extremely helpful in the quest of a fuller justice as this is actuated by Christian love.

We are in fact the present recipients of centuries of concern for justice in the laws that govern a civilized society.

Niebuhr felt that the struggle for justice reveals the limitations of sin and the possibilities of progress by God's grace in society.

Curiously, however, the demand for the term «social justice» did not arise until modern times, in which more complex societies operate by impersonal rules applied with equal force to all under «the rule of law.»

He says that the Pope believes that such dialogue could lead to us cooperating «in a productive way in the areas of culture and society, and for the promotion of justice and peace in society and throughout the world.»

God's covenant with Noah which asks fallen humanity to establish a society based on reverence for life and a legal justice that protects the innocent human beings from the murderer who is around; and God's call to Moses to liberate the Israelite people from Pharaoh's slavery; and God permitting monarchy with new perils of oligarchy to destroy the more human Tribal Federation to liberate the Israelites from the technically superior Philistines in Palestine; and Paul's doctrine that the Roman State, which he knew had its role in crucifying Jesus.

The constitution of a society prescribes the forms of justice only when it provides for that kind of interaction among individuals, and between individuals and the physical environment, which creates the human mind, and which sustains that scope of understanding, power of action and richness of appreciation which is distinctively human in contrast to the lower animals.

If we are to understand the peculiar links between religious commitment and economic justice in American society, therefore, we must also locate the cultural pressures that work against taking responsibility for the poor — some of which are also reinforced by religious commitments.

The historian of non-violence, William Robert Miller, says that the first explicit reference to non-violence in the Montgomery, Alabama, bus boycott came from a white librarian, Juliette Morgan, who compared the boycott to Gandhi's salt march in a letter to the Montgomery Advertiser on December 12, 1955.35 The development of non-violent strategies in the civil rights movement of the 1950's and 60's arose partly from belief in pacifism as an expression of love in the Fellowship of Reconciliation and Society of Friends from whom many leaders of the movement for racial justice came.

Such notions have little or nothing to do with love; they are a matter of human justice which may be a mode of love's expression in certain situations but they are also very misleading because love is ultimately not concerned with «justice» in the vulgar sense — it is above justice, whose interest is either retributive or distributive, for the interest of love is with persons, persons in society with their fellows, and the fulfillment of selves in the giving - and - receiving which is mutuality or union.

But I also believe that social justice is important given the systemic disadvantages in our country; heterosexual divorce is probably more detrimental than gay marriage; caring for the poor goes a long way toward reducing the «felt need» for abortion; and that setting Biblical morality up as civil law is probably not the way to go in a pluralistic society...

To be a light is to follow this God, struggling to bring about social justice in our society, to safeguard human rights and to work for peace and reconciliation.

While Calvin seems to see more clearly than Luther the need for reforming the orders of the world guided by love and justice, both Reformers see the organization of society in terms which we know are far too simple in the light of the later history of democratic forms of political life.

For this reason Christ's faithful must be watchful that the civil society acknowledges this freedom of parents and, in accordance with the requirements of distributive justice, even provides them with assistance.

God's favor is granted to those whom society regards as the ones left behind: the poor in spirit, the meek, the mourners, the merciful, those hungering for justice, the purehearted, the makers of peace, those mistreated for the cause of justice.

Whether among the secularized masses of industrial societies, the emerging new ideologies around which societies are organized, the resurging religions which people embrace, the movements of workers and political refugees, the people's search for liberation and justice, the uncertain pilgrimage of the younger generation into a future both full of promise and overshadowed by nuclear confrontation - the Church is called to be present and to articulate the meaning of God's love in Jesus Christ for every person and for every situation.

It is part of the social Gospel that thinks all mans search for Justice and peace in society can be found in the Bible, yet the truth is, all societies are sinful because it is in the very cry for justice that sins arise, much of thJustice and peace in society can be found in the Bible, yet the truth is, all societies are sinful because it is in the very cry for justice that sins arise, much of thjustice that sins arise, much of the time.

There was not even the slightest lead to give help in the struggles for economic justice as the nation became industrialized and as the frontier to which less fortunate members of society could escape became virtually closed.

In any case, it is clear that, as every papal encyclical and major Protestant pronouncement in this century on labor has affirmed, trade unions are an essential instrument of justice for working people and an indispensable and positive part of democratic societieIn any case, it is clear that, as every papal encyclical and major Protestant pronouncement in this century on labor has affirmed, trade unions are an essential instrument of justice for working people and an indispensable and positive part of democratic societiein this century on labor has affirmed, trade unions are an essential instrument of justice for working people and an indispensable and positive part of democratic societies.

The Kingdom of God is a reality here and now, but can be perfect only in the eternal order... The primary principle of Christian Ethics and Christian Politics must be respect for every person simply as a person... The person is primary, not the society; the State exists for the citizen, not the citizen for the State... freedom is the goal of politics... Freedom, Fellowship, Service — these are the three principles of a Christian social order, derived from the more fundamental Christian postulates that Man is a child of God and is destined for a life of eternal fellowship with Him... Love... finds its primary expression through Justice — which in the field of industrial disputes means in practice that each side should state its own case as strongly as possibly it can before the most impartial tribunal available...

Clearly, the understanding of these matters that underlies the demand for justice in the specifically political sense is closely related to our distinctively modern historical consciousness, by which I mean our consciousness of ourselves as historical subjects who bear full responsibility for creating ourselves and one another in and through our creation of society and culture.

They are not provisions for our day, but in the setting of agrarian society in the tenth century B.C. they show an admirable sense of justice, moral responsibility, and humane concern for the underprivileged.

from individualism in religion and society to corporate existence; from spiritual and economic selfishness to the truth of the community and of the world which God loves; from rigid doctrines of private property to the original purposes for which God gave his earth to his human family; from privatization of life to Trinitarian communion; from ritual preoccupations to pursuit of justice; from law to grace and from sacrifices to mercy.

Nevertheless the Christian doctrine of the relation between the ethics of Law and Grace, the Hindu concept of paramarthika and vyavaharika realms, the Islamic concept of shariat law versus the transcendent law, and the equivalent ones in secular ideologies like the Marxist idea of the present morality of class - war leading to the necessary love of the class-less society of the future need to be brought into the inter-faith dialogue to build up a common democratic political ethic for maintaining order and freedom with the continued struggle for social justice, and also a common civil morality within which diverse peoples may renew their different traditions of civil codes.

That piety guided him to simplify his business and family life so that they would serve the «concern» that grew upon him until he became a one - man abolition society traversing the colonies to act for justice in the case of slaves.65

«But people who earn money from a society should pay tax in that society for the common good, for economic justice.»