Sentences with phrase «for pacifist»

I therefore decided that I would begin immediately searching for pacifist routes as soon as the game came out.»

Stealth and combat options have been expanded, and you can even go for a pacifist route and take down enemies non-lethally.

Andrew Garfield has been lauded for his pacifist soldier medic, earning Critics Choice, Golden Globe, SAG and Oscar nominations, and the film scored six Oscar nominations including Picture and Director.

Even for pacifist cheek - turners, there is simply no escaping the world of Jesus Barabbas and whatever circumstances brought him face to face with Pilate's power and caprice.

Not exact matches

Japan's Abe secures supermajority Japanese prime minister Shinzo Abe won a landslide victory in last weekend's general election, opening the way for a push to amend the country's pacifist constitution.

For this I blame the broad and unwitting acceptance of pacifist thinking, if not of pacifist conclusions.

The debate on the final statement concerning the war — which took nearly all the time allotted for discussion of public issues — saw the Assembly initially adopt a repudiation of the Christian moral tradition that justifies the use of force in «last resort» circumstances in favor of a pacifist approach.

It's historical fact that Christianity was almost entirely led by pacifists for the first 300 years of its existence.

It's refreshing to be reminded that not everyone who met the zealous young advocate for life in community and the Sermon on the Mount was equally impressed — Hardy Arnold, son of the founder of the pacifist Bruderhof near Frankfurt, thought Bonhoeffer a bit of a dandy and a romantic when Bonhoeffer visited there in 1934.

You see, I am a pacifist — not in the sense that I do not believe that the government has been given authority to wage war but that as a Christian, I do not believe I should every personally seek to kill anyone for any reason.

This creates a false dichotomy between a liberal, pacifist, feminist Jesus and a reactionary, violent, and patriarchal Judaism, a dichotomy that in turn sets the stage for new and modern anti «Judaism.

Example: If I were in the military and decided I would be a pacifist for the next year, that would not bode well for my career path in the military or my existence in the respective branch.

I debated pacifists in my youth at a youth conference and the thing that became so prominent in my mind was the willingness to be consistent or inconsistent in the principle - I remember a professor telling me he would be willing to sacrifice his wife and child to avoid a violent encounter and while I lauded him for his consistency I abhorred his morality.

The person who said he could sacrifice his family to be pacifist could well be wanting in courage and unable to provide for his family.

Under the editorship of Charles C. Morrison, the outstanding Protestant journal, The Christian Century, had vigorously supported the war but now took a pacifist stand and called for the clergy never again «to put Christ in khaki or serve as recruiting officers.»

That Catholicism could be regarded as pacifist is in many ways an odd notion, but the adherents of this position argued that the Second Vatican Council, in calling for the spirituality of the religious life to be expanded among the laity, implicitly extended the traditional non-involvement in war of the religious to all faithful Catholics.

A new generation of pacifists is being born, at a time when the United States is relaunching plans for massive military investment.

I'm sure many people would consider themselves pacifists but say that this is too extreme a definition, one might say for example that pacifism means «attempting to promote peace and making it a goal, but accepting that war is necessary in some cases to prevent greater evils,» however the way violence vs. following Jesus is being discussed in this context doesn't allow such concessions.

For when war is used as a form of divine judgment, a pacifist's opposition to God's rod of correction would effectively be resisting the will of God.

In 1929 he served on the executive committee of the League for Independent Political Action and was still active in the Fellowship of Reconciliation, the leading pacifist organization on the American scene.

His death was a tissue of ironies: a man who had fought for monastic solitude for over 25 years died thousands of miles from his Kentucky hermitage; this passionate pacifist was flown back from Thailand in a military plane, from an airfield that was part of the network of military bases that prospered during the Vietnam years.

I am with him at the start when he says «we are very bad at symbols these days,» and I agree with his conclusion that for non «pacifists, opposing violence with force is the right option.

When Spain's civil war broke out in 1936, he opposed Franco early, even bending his pacifist principles to support armed aid for the resistance.

For a thorough discussion of this passage from a pacifist point of view, see John Howard Yoder, The Polities of Jesus (Grand Rapids.

The pacifist Christ got 5,000 for his sermon on the mount by walking there.

He was faced with military service — a difficult thing for one who held pacifist views — but was needed by the Confessing Church for his leadership.

I call myself an «uneasy pacifist» and here's why: Like many evangelicals, like most North Americans, I grew up in healthy respect and reverence for our veterans and our military.

Perhaps discerning her own impending death, this undaunted woman had added in the May letter: «There is nothing pacifists can do but take their share of the agony and pray for the future we shan't live to see»»

Russell adds an account of the strain in their friendship owing to his pacifist views during the First World War — and takes principal blame for exacerbating that tension.

In one, written for the Anglican Pacifist Fellowship, of which she was a member, she declared:

Reinhold Niebuhr, more and more convinced that the law of love can not be an absolute guide of conduct in social morality and politics, defected from the ranks of the FOR early in 1934 and became a kind of bête noire to pacifists — especially to those who claimed that pacifism was politically adequate.

I am grateful for the opportunity to do two things in response: first, to clear up a misunderstanding that my article may have suggested; and second, to reemphasize one of the main points of the piece — namely, that pacifists have a very difficult time trying to think in just war terms.

Finally, Pavlischek has no use for pacifism and what he considers a «crypto - pacifist» corruption of just war theory.

Soft just war theory is characterized by seven key components: a strongly articulated horror of war; a strong presumption against war; a skepticism about government claims; the use of just war theory as a tool for citizen discernment and prophetic critique; a pattern of trusting the efficacy of international treaties, multilateral strategies and the perspectives of global peace and human rights groups and the international press; a quite stringent application of just war criteria; and a claim of common ground with Christian pacifists.

Hauerwas and Sider, like all pacifists of the messianic community, are at pains to offer a strategy for making the world more peaceful.

Hard just war theory reverses these emphases, replacing them with the following: a presumption against injustice and disorder rather than against war; an assumption that war is tragic but inevitable in a fallen world and that war is a necessary task of government; a tendency to trust the U.S. government and its claims of need for military action; an emphasis on just war theory as a tool to aid policymakers and military personnel in their decisions; an inclination to distrust the efficacy of international treaties and to downplay the value of international actors and perspectives; a less stringent or differently oriented application of some just war criteria; and no sense of common ground with Christian pacifists.

We, the undersigned, are grateful to Darrell Cole for «Listening to Pacifists» (August / September).

For example, Prof. Cole says pacifists can not point to a single Church Father who developed just war doctrine out of «nonviolent assumptions.»

It sickens me when people call our Jesus a «pacifist» a «socialist» our lord fought for his rights..

«If we were pacifists, we would have been in the wrong jobs, because I don't think it's advisable to have pacifists in the White House, particularly for situations like 9/11.

The unfortunate lot of the responsible Christian politician in this life is to act in the world of power politics with all its messiness and moral impurity, while looking to the morally pure life of the Christian pacifist for a reminder of how man should treat» and, God willing, in the life to come will treat» his fellow man.

... the generally accepted position of pacifists was that although it was wrong to drop bombs on Germans, Japanese, or somebody else, it was at least permissible to buy the bombs and pay someone else to drop them... [After 1947] many pacifists said they were seeing for the first time that their position of «refusal to give military service» had been a little empty, considering the fact that they were the wrong age, sex, or profession to be called upon.

For example, even though they had supported the war and had chastised the pacifists, they had never condemned anyone's right to express any opinion whatsoever on the topic.

Efforts to mobilize Christians for political ends may be unprecedentedly massive on the right and are by no means lacking on the left; but as is illustrated by antiabortion alliances between Roman Catholics and conservative evangelicals and by antiwar protests gathering together both Christian pacifists and nonpacifists, these groupings are indifferent to ecumenism because, among other things, it has no public influence.

Although only the historic peace churches — the Friends, Mennonites, and Church of the Brethren — are avowedly pacifist, there is a deep and thoughtful concern for peace among many groups, and the agreements far outweigh the differences.

Public figures ranging from Theodore Roosevelt to the British pacifist Bertrand Russell called for outside intervention.

Holding in abeyance for the present the matter of decision regarding the pacifist issue, let us assume that thoughtful Christians will for the most part agree in what has been said thus far.

The dilemma of the pacifist is how to act for constructive building while aggression and tyranny are rampant and those about him believe that military force is the only mode of restraint.

Both in the domestic and in the world scene, the pacifist Christian believes that only the power of love and the type of justice actuated by it is either Christian or effective for the restraint of evil.

There are some few who regard international organization as being opposed to national interest, and some pacifists are unable to sanction the U.N.'s use of military force for collective security.