Sentences with phrase «for moral judgment»

When being sentenced, the judge is required to take into account their reduced level of maturity and capacity for moral judgment.

The use of punishment as a deterrent, and the effect of the penal system upon persons and society as a whole, raise issues for moral judgment.

But it does provide an ordered framework within which we can exercise our capacity for moral judgment.

Weigel must either believe that some propositions are properly subjects for moral judgment, and others not (this truly is a form of Gnosticism), or that some propositions are more easily held and accepted by current society, and that the Church as a matter of pragmatism ought to prioritize low - hanging fruit.

9 A vivid illustration of the problem here raised for all moral judgments is given in the experience of a lecturer who asserted to a group of Southern people that no one could practice discrimination against another race and be a Christian.

Not exact matches

How does he feel entitled to make any claim to be a better Catholic than Santorum (for that is what he's implicitly claiming) on questions that the church rightly leaves to the prudential judgment of voters and public officials, within broad boundaries, when in the next breath he confesses his complete failure to be any kind of Catholic at all on a question on which the church speaks with categorical moral authority?

The AAC monograph, for instance, identifies nine «methods and processes, modes of access to understanding and judgment» (ICC 15) that it thinks are essential to know: logical analysis, verbal literacy, numerical understanding, historical awareness, scientific method, informed and responsible moral choice, art appreciation and experience, international and multicultural experiences, and study of one field in depth.

«From this history of the Bible in early American history,» Noll writes in his concluding chapter, «the moral judgment that makes the most sense to me rests on a difference between Scripture for oneself and Scripture for others.»

Its greatness is reflected in its rich and full realization of the complicated nature of human behavior and of the difficulty of moral judgment for living mortals.

The ethics committee at the Hurley Medical Center in Flint, Michigan weighed in on August 9, 1993, opining that to honor the parents» desire to continue Baby Terry's treatment «would be contrary to medical judgment and to moral and ethical beliefs of physicians caring for the patient» (my emphasis).

It is important as far as possible to remove temptation by changes in the situation that surrounds us, to develop strength of will and clearness of moral judgment through any help other people can give us, to utilize whatever inner resources we have for doing right.

Rahner looks at various aspects of freedom: historical, paradoxical, the role of grace, self - realization, capacity for love, moral judgment and freedom in relation to Christ.

For in such a case, too, the moral judgment (that is the capacity of subjective realization) may remain below objective demand even despite normal intelligence and freedom, and though the objective demand has been understood and the fundamental authority of the Church is not disputed.

For if he had truly grasped the position Arkes defends he would understand that his own judgment — that Arkes is mistaken at points — is itself dependent on moral notions not contingent upon relative circumstances or the contingencies of history.

No less than other stories in the Jacob cycle, it reflects the background of the patriarchal age — frictions between groups (Hamor and Jacob); a level of sexual morality beyond the reach of our judgment and in any judgment ennobled by the integrity of Hamor and the love of his son for Dinah; the effort on the part of both families to effect a peaceful settlement honoring the religious sensibilities of the abused; the despicable violation of the terms of agreement by two of Jacob's sons; and finally, in perfect consonance with the general character of Jacob, his sharp rebuke of his sons not on moral but on utilitarian grounds:

This hubris is in contradistinction to the clear teaching of the Catechism of the Catholic Church» for the Catechism, while assuming a serious dialogue among government officials, just war analysts, and the public, nonetheless teaches (at § 2309) that «the evaluation of these [just war] conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.»

President Carter's announcement at Notre Dame in 1977 that Americans had gotten over their «inordinate fear of communism»» together with Secretary of State Cyrus Vance's statement that Carter and Soviet leader Leonid Brezhnev shared «similar dreams and aspirations about the most fundamental issues»» demonstrated that the degradation of moral judgment into moral posturing could coexist with breathtaking strategic myopia (and indeed moral blindness) in minds for which the evocation of the specter of Vietnam marked an end to moral reasoning, or indeed any other form of reasoning.

Where the Council was not teaching on matters of faith and morals, such as where it was describing contemporary conditions or offering recommendations for renewal, its statements are to be received with respect and gratitude but are not necessarily flawless in either their factual accuracy or their prudential judgment.

It removes the necessity for you to question human morals or to make your own moral decisions, because it lays out a set of simple rules upon which you will always fall back if things get a little too confusing or uncomfortable for independent judgment or consideration.

But more important is the question of what basis there is for distinguishing «false» transcendence from «true» except, as the authors finally do, by reference to the realm of ordinary moral judgment and their own collective and informed insight.

For example, the editors noted that the game of football contributed greatly to the «morals of student life» with the qualities of discipline, courage, judgment and loyalty it inspired (November 27, 1913).

obligation in relation to each public moral issue as it arises; a word of the retrieval of the culture's most creative ideals and institutions; a world of judgment on the culture's present and potential sins; a word of forgiveness whenever it is repentant; a word of promise and so of confidence (in God, if not in itself) for the future.

These three elements gain the support of other forms of general revelation in the following order: faith concludes (1) that the «wholly other» is also the Creator, (2) that the sense of moral unworthiness means that God is Judge, and (3) that the longing for forgiveness after judgment implies the tentative assurance that God is also Redeemer.

It is my belief that to some extent he did share it, though he transformed it by an emphasis on the mercy as well as the judgment of God and on the love of God and neighbor as the criterion for God's moral demands.

But this does not mean that there is no place for the kind of moral judgment that is relevant to mature experience and that makes men uneasy, more fully aware of the consequences of their decisions, more sensitive to the dark side of their culture.

Its vastness, its diversity, on the whole, its lack of discriminating judgment as to what may be called sacred — so that it includes both the highly moral and the base — make it a literature difficult for peoples of Hebrew - Christian backgrounds to appreciate fully.

Before the individual can be properly related to the community and be a force of union and liberation for others, the individual must conquer the forces of moral disintegration in himself; he must be at peace with himself; he must conquer fear, hate suspicion, false judgments, ignorance, prejudice, etc..

It shouldn't be surprising that apologists will defend biblical chattel slavery given they are equally willing to defend the slaughter of children and infants; completely disregarding any notion of judgment based on an exercise of free will, completely disregarding any notion of empathy for their suffering, and with complete rejection of any personal moral culpability in offering their various incarnations of a Nuremberg defense by placing their self - serving deference to perceived authority over any and all other moral considerations.

In 16:24 - 27, the future judgment that involves «repaying everyone for what has been done» is related to the moral demands placed on Christ's followers.

In any event, however much popular piety may be viewed condescendingly by theologians and debunked by social scientists, it is for purposes of social order the source of moral sentiment and judgment.

When we move to the level of a moral judgment, we move away from statements of merely personal taste and private belief; we speak of the things that are more generally or universally right or wrong, just or unjust, for others as well as ourselves.

«Hence there is a place for ethical teaching, not as «interim ethics,» but as a moral ideal for men who have «accepted the Kingdom of God,» and live their lives in the presence of his judgment and His grace, now decisively revealed.»

No one was surprised when, in speaking of the moral tests of future judgment, he took for granted the familiar thought patterns of his race and time.

To Niebuhr, however, it was necessary for Christians to «take our moral responsibilities in this world seriously and [that requires] hazardous political judgments» (February II, 1959).

Complex moral decisions made with the counsel of family, friends and medical professionals are of quite a different order from the lonely judgment reached by someone for whom life is «no longer worth living.»

On the one hand, one of the most conventional ideas of campus pluralists is that all moral judgments are relative to particular groups; at the same time, many of these same people insist that within the university their own moral judgments should be normative for all groups.

It would seem, then, that we are left with no basis for making our moral judgments and decisions that is in any way genuinely moral.

First, moral judgment is not silence or tolerance for evil in the face of complexity.

Both judgment and redemption on God's part rest the foundation of the covenant idea; likewise the demand for obedience and hence for unremitting moral responsibility on man's side.

Can we expect correct moral judgments to come from a society that considers it harmless entertainment to find such things as video links on this very website to «Kate Upton weightless in a bikini,» rather than to see it for what it is as a disgusting, childlike fascination with things that should be left alone.

This was no mean thing, and it's far more important than getting things right all the time, which isn't possible for anyone who risks serious political, moral, and theological judgments in times of upheaval and transformation, as Michael did.

But as a rule, the discipline of moral theology, when it's not hectoring us for failing to be sufficiently progressive in our political judgments, has for many decades specialized in permission.

If the norm of the new humanity in Jesus Christ obliges us to question the Apostle's opinions about the proper status of women and the institution of human slavery, so also that norm obliges us to scrutinize each of his moral judgments regarding its Christian faithfulness for our time — including his perception of homosexuality.

And yet that was never enough to shake the confidence of conservative judges that the appeal to tradition is valued precisely because it delivers a ground of judgment safely distant from the need to weigh the moral justifications for acts of legislation.

Hicks omits criteria for making normative judgments about what levels of inequality are just — normative criteria that Christian ethicists of an earlier generation called «middle axioms» between broad theological and moral principles and policy judgments.

Scripture interrogates Christians» lives; they are «formed in the kinds of moral judgment necessary for them to live faithfully as friends of God.»

«The problem with the religious solution [for mysteries such as consciousness and moral judgments] was stated by Mencken when he wrote, «Theology is the effort to explain the unknowable in terms of the not worth knowing.»

Certainly the background of the patriarchal age is reflected — frictions between tribes; a level of sexual morality upon which for a number of reasons we may not sit in judgment; and a consistent representation of Jacob who rebukes his sons not on moral but on utilitarian - prudential grounds (34:30).

It would ne nice to accept our own moral compasses or as I put it «a morally correct manner» and then leave it at that, accept only detailed proven facts and then use your best judgment on the rest, its more likely to be right then listening or reading «facts» by those who tell you to not look for them or prove them one way r the other, that's the Fox News of the religious world... Religion is more dangerous then a blind man in a room of razors, it hurts, kills and destroys more of humanity then any «God Made» disaster.

But for those concerned with rendering nuanced and informed» that is to say, accurate» moral judgments, considerations beyond mere numbers will always be at least as important.