Sentences with phrase «for new evils»

In 2015, the top - grossing movie was the long - awaited seventh «Star Wars» sage episode, «The Force Awakens,» starring Daisey Ridley as a newcomer who is uncannily skilled in The Force and co-starring Carrie Fisher reprising her role as Gen. (and former Princess) Leia Organa and introducing Gwendoline Christie as Capt. Phasma, a heavy for the new evil empire, The First Order.

Not exact matches

Put a burden on their backs they could not carry, then beat them when they fell under the load Read your history, Gilbert... the church has historically justified all manner of evil against the Jews because of their «failure» to accept this new version of G - d's «mercy», which requires them to believe that G - d wasn't serious when he told them their covenant was «for ALL generations».

However, the new theology is both explicable and testable in the ontological sense, that God is not responsible for the origin of evil and temptation.

The new testament acknowledges that there are evil governments who should be feared, but there is no promotion for revenge, war, or punishment.

Nevertheless, while calling for a new politics that addresses personal moral failings as much as structural evils, Wallis talks endlessly about the latter and little about the former.

The powers arrayed against God were able to get the pinnacle of God's new creation to betray God and fight for them in their evil cause.

The New Testament is ubiquitously clear: don't retaliate with evil for evil; do good to those who hate you; embrace your enemy with a cross-shaped, unyielding divine love.

Because when it comes to enemy - love and our response to evil, the New Testament writers race to the life and teaching of Christ as the pattern for believers to imitate.

Love of this kind is, quite literally, «beyond good and evil,» and that is why the new morality has become such a powerful justification for adultery.

The war between right and wrong, good and evil, the old self and new self in Christ rages on, and so to look for instructions and fulfillment on how to live better lives is like looking to a country in the midst of civil war for instructions on how to set up a functioning government.

Back in the 1940's, when Reinhold Niebuhr started Christianity in Crisis to support the war against Nazism, he abandoned his earlier pacifism, and his earlier too - simply pious way of wishing evil away, and called for a new tough - minded Christian realism.

Does it rest on a universe devoid of good and evil (as Richard Dawkins has bluntly stated) or can it be used to provide a new foundation for natural law reasoning (as Larry Arnhart contends)?

W. E. Vine, in his Expository Dictionary of New Testament Words, says that the word «destruction» is used «metaphorically of men persistent in evil (Rom 9:22), where «fitted» is in the middle voice, indicating that the vessels of wrath fitted themselves for destruction» (Vine's Expository Dictionary, 2:165)

'» (90) The prevailing attitude, he shows, is heavily influenced by the Platonic concept of an evil material world and a perfect immaterial soul, as well as a misunderstanding of Scripture in which heaven, (as a kind of final resting place for the soul), is emphasized over the clear biblical picture of a new heaven and new earth for which believers will be physically resurrected.

Gustav Aulen's contention, for example, that the New Testament teaching on Christ's death is teaching simply about his conquest of the devil — the «classic motif» falls into this category as does Karl Barth's understanding of evil conveyed in his term das Nichtige or Karl Rahner's «supernatural existential.»

«YAHWEH the Mighty One of peace,» this is a key to the New Covenant; what you can not do YAHWEH will work in you, «Set you Apart from evil completely, «this you can ask for and expect», and your entire spirit, inner being and body be kept blameless in the presence of our Master YAHSHUA the MESSIYAH.»

If, as I think orthodox Christianity ultimately teaches, and as Solzhenitsyn's «Father Severyan» plainly teaches in November 1916 (excerpted here), that humans are inherently prone to violence (and that the lesser evil of state - derived war is the price we pay for living not in anarchy but in «sword - bearing» states), then not only is 1) contrary to the New Testament's real teaching, but 2) is impossible and 3) requires a coercion that will bring with it very deleterious consequences.

The latter sees social life as a cycle like the cycle of natural seasons which is the basic framework for life; therefore nothing new enters the scene, and any creativity that affects the harmony of life and nature is considered a spiritual evil.

By this means, Hartshorne has paved the way for excitingly new possibilities for contemporary theological grappling with the age - old problem of evil.

Theology has not given adequate attention to the social idealizations of evil... The new thing in the social gospel is the clearness and insistence with which it sets forth the necessity and the possibility of redeeming the historical life of humanity from the social wrongs which now pervade it... The social gospel seeks to bring men under repentance for their collective sins and to create a more sensitive and more modern conscience.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

Niebuhr had a continuously growing appreciation for the church, but he did not want this appreciation to betray him into complacency about the new evil that could come into being through the church.

Whether this future is conceived as eternal life for the individual, or a new heaven and a new earth for mankind, or as the conquest of evil in or beyond human history, the trajectory is toward the future, the eschaton.

Thus understood, the doctrine of radical evil can furnish a receptive structure for new figures of alienation besides the speculative illusion or even the desire for consolation — of alienation in the cultural powers, such as the church and the state; it is indeed at the heart of these powers that a falsified expression of the synthesis can take place; when Kant speaks of «servile faith,» of «false cult,» of a «false Church,» he completes at the same time his theory of radical evil.

Followers of Jesus need to be so deeply rooted in a confidence in God's good providence that they can suffer with and for others as new outbursts of evil may erupt to postpone further the coming of the final, perfect day.

Each new event rests back upon and is an expression of, while it also provides genuine fulfillment for, the originative and final purpose which is divine — in one sense, even the «evil» occasion has this reference, although God is not «responsible» for it.

Holy Mother Church has never had any doubts about the ultimate origin of evil, so it is here, in this new context that we must look for a possible reason why, as we now know, some degree of «groaning» was built into God's chosen method of creation from the start.

From another perspective if satan was his father it is to easy to apportion the blame to him i couldnt help it as my father is satan the truth is every one of us has sinned and fallen short and so we are responsible for our actions just the same as Cain.The devil did nt make him do it he influenced his evil thoughts no doubt but the decision to kill his brother was his alone.Its the same arguement because of my parents because of my upbringing i couldnt help myself we all need to take responsibility for our own actions.If we are honest we choose to sin because we like to sin that is our nature our hearts are deceitfully wicked.Whats the answer repent and submit yourselves to God so that he can give us new hearts that do nt want to sin but want to please God.brentnz

«Maybe we are facing a new and different kind of epoch in the church's history where Christianity will be characterized more by the mustard seed, where it will exist in small, seemingly insignificant groups that nonetheless live an intensive struggle against evil and bring the good into the world - that let God in,» he told Peter Seewald in an interview for the book, «Salt of the Earth: Christianity and the Catholic Church at the End of the Millenium.»

Hence a mysterious but genuine part of the divine agency in the world (of which more will be said later in this chapter) is the way in which the error, the maladjustment, the refusal to move forward, the «evil» in the world, precisely because (and precisely in the degree that) it enters into the divine concern, can become the occasion for new possibilities of good.

1970) and Cosmic Love and Human Wrong (New York: Paulist Press, 1978): perhaps I may refer the reader to them for a fuller treatment of moral evil and sin.

The possibilities for both good and evil uses of new discoveries have been repeatedly illustrated in the history of science.

The kingdom of God would come, to be sure, as a consequence of a decisive act of God, for only God could defeat the supernatural powers of evil which opposed his rule and only God could release the tides of spiritual power which would give the new age its character; but the kingdom of God was to be a kingdom within men's hearts and within men's world.

It is a tragic feature of the contemporary West that the Jews have so often been invoked as a convenient stand - in for the evils wrought by elites afraid of community — a typical response of those who would attempt to sacralize an ethnic community in order to form a new chosen people, as described by David P. Goldman.

I don't like her politics and would never vote for her but how can someone say such evil things about a mother who was trying to soften the blow to her family and explain their new brother's situation?

If you've seen any of the trailers for John Krasinski's new horror film A Quiet Place (which he stars in and directed), then you know that the plot revolves around a family that must live in silence to avoid detection from some sort of evil force.

What our experience tells us is that change is not necessarily improvement, and that in the moral order every new possibility for good is simultaneously a possibility for evil.

We have an Old Covenant and a New, The Bible is full of prophesy, hope, love, and judgement for evil.

The new formula, in consequence, was that man's happiness and misery come from God as the evidence of his favor or disfavor; that one thing supremely pleases God, moral goodness, and one thing supremely he hates, moral evil; that whenever men are fortunate they must have been virtuous and whenever they are wretched they must have transgressed; that all human suffering is thus punishment for sin — «Shall not the Judge of all the earth do right?»

Still, for those of us who have labored in the past to straighten the conceptual kinks in the traditional problem of evil, the emergence of a new theodicy, worked out in something more than only cursory form, is an occasion of special interest.

It is not a new discovery for free will theists that some persons will adamantly seize on a particular evil and insist, with indignation and genuine anger, that if God didn't prevent this, God is not good or else doesn't exist at all.

Certainly none of his readers will have trouble differentiating the Good Guys from the Bad guys: the Forces of Evil almost always wear Roman collars or their equivalent (or take orders from those who do), and appear to stay awake nights thinking up new and devilish ways to make life harsh for women.

Just the previous night, Gregory Alan Thornbury, president of The King's College in New York City, had reminded us that perhaps the most powerful proof for the existence of God in our age is the reality of evil and evil incarnate.

It isn't about human rituals but about believing the Holy Messiah, Jesus Christ by name to the Christian community did bear the sufferings for our sins, so that we, by repentance (turning away from our sins) and following in the teachings of the Messiah to become the «new man in him» can be forgiven, and given the great mercy and grace that we all need, in order to be saved, and not destroyed with all that is evil.

For the New Testament this age is evil, and mankind and all its history stands under a common sentence of inevitable judgment.

According to them seven conditions must coincide to make a war just: the cause fought for must itself be just; the purpose of the warring power must remain just while hostilities go on; war must be truly the last resort, all peaceful means having been exhausted; the methods employed during the war to vanquish the foe must themselves be just; the benefits the war can reasonably be expected to bring for humanity must be greater than the evils provoked by the war itself; victory must be assured; the peace concluded at the end of the war must be just and of such nature as to prevent a new war.

On the one side, Christians were to exercise undiscourageable goodwill toward evil men, even praying for those who slew them when no other manner of expressing goodwill remained; but, on the other side, the new faith retained the hopeless torture chamber of Gehenna, where punishment was supposed to go on in endless agony long after moral purpose in the torture had been lost.

In Judaism it found expression in that apocalyptic despair that in certain circles regarded the whole of the present created order as beyond redemption and looked for a cataclysmic irruption of God to establish a new order from which evil would be banished.

I don't think it's so much about the levites being paid for their service it's about us doing what's right toward Pastors that must feed and tend to the flock of GOD if GOD has called them.JESUS even said in luke 10:7 that the laborers are worthy of their wages.In luke 8 1 - 4 it's says even JESUS HIMSELF recieved financial support from the women who ministered to him with their possessions.Now most people today would say he should have been ashamed of taking money from those poor women but JESUS accepted their support and they was blessed for sowing onto the LORD»S work.1 Corinthains 9:1 - 15 says dint muzzle the ox while it tread out the grain was GOD talking about oxes no he was talking about those who labor in the ministry.Who goes to war at their own expense.Or who goes to war but pay for their clothes, guns, etc.No one because the goverment if that country provide these things because of the soilders service.Who plants a vineyard and don't eat from it.Who tends a flock and don't drink the milk of it.I think it's just spiritual sense to support a pastor that's teaching you the word, casting out devils, laying hands and healing is manifesting in people lived, going to hospitails, prisons, and house calls to pray for the sick and shut in, going to graduations and funnerals, praying and fasting for himself and the flock.I think a person who think a pastor shouldn't be paid for their service either don't know they need to be paid and need to be taught or they are demonic in their thinking and either hate GOD, PASTORS, AND GOD»S PEOPLE.Why do nt you hear people saying anything against the dope dealers, strip clubs, dope houses, liquor stores, etc.It's only when people give into the LORD»S work that evil minded or misinformed people have a problem with it.No sir we don't have to use the old testament to show that we should support out pastors.You don't use the law, love tells me to support the pastor.Under the new testament LOVE is the greatest of all.Love for GOD and man.If GOD asked for 10 percent under the law to support the levites who didn't have all the responsibilities of Pastor today.Church rent, gas for vans of thd church, insurance fir the church and church vehicles, feeding and clothing the poor, light, gas, and water bill, mantience on the church or vehicles, not to mention the Pastor own house, cars, children, insurance, etc.If would be foolish for one to think that a pastor should take care if his house and GODS HOUSE without people supporting the work of the KINGDOM OF GOD.If we love GOD we are going to support HIS KINGDOM and HIS PASTOR.If under the law GOD asked for 10 percent how much should we give under the LOVE COVENANT?Example I love my wife and if I had 300 dollars I would surley give her more that 10 percent which would be 30 dollars because I love her.The law says you must give LOVE says I chose to give because I love GOD and man.Again we don't have to use the law just love and spiritual sense because hate and a carnal senses will not understand.Now I have given you scriptures please do the same when you respond not your opinion.Please respond right away I await your answer.GOD BLESS.

As I have said, neither the liar, thief, adulterers, wicked, evil, etc.ones will be accepted into this new kingdom, so I have no idea why many here are against being gay, they all need to look in the mirror, they too have something going on one way or another, for it is inevitable when you stray away from the law of righteousness, love, and peace of YHWH, that was designed by Him for us to live our best life as Moses told us in Deut.