Sentences with phrase «for social sin»

So Isaiah, when Judah lay desolate, saw in the disaster not disaster only but penalty for social sin, because of which «the anger of Yahweh» was «kindled against his people.»

Therefore a «collective penance is required for the social sins that have damaged human lives so much and for so long».

Not exact matches

It is true that hetero - ists sometimes do sin in the actions of sodomy which is a vile and wicked malignancy of all social constructs that endorse the sodomizers» wants and wills all for but a few moments of pleasure and then comes one's thoughts of doing the abomidable Act of sodomy!

The commentary for Luke 4:18 in the ESV Study Bible notes, «Jesus» ministry included... forgiving sins and the ethical teachings that promote social justice.»

It is not «wickedness» or «sin»... it is nature, and our evolved social skills, and need for social interaction as a species, while it has a side that is normally kept in reserve, is necessary for any species to survive.

If that is offensive, intolerant, or unacceptable to anyone, then they can choose to join a social club, support group, or any other number of options, but the true church will stand her ground and preach the infallible Word of God without fear or favor in love for lost humanity and a with a real hatred of sin that destroys and condemns.

The Eastern Orthodox delegation asked to be excused from voting on the other reports; but they heartily supported this one, which affirmed that the message of the church to the world must always remain the gospel of Jesus Christ — the gift of a new word from God to this old world of sin and death, being the prophetic call to sinful men to turn to God as the only way by which humanity can escape from those class and race hatreds which devastate society, and fulfill humanity's longing for intellectual sincerity, social justice and spiritual inspiration.

Niebuhr's analysis of social sin in Moral Man and Immoral Society prepares us for the concept in liberation theology of «systemic evil.»

In both the Roman Catholic and the fundamentalist Protestant traditions there is an impulse toward contrition for what is recognized as sin and a channel of escape, but relatively little attention is given either to the more subtle sins of the spirit or to major social evils in which as sinners we all participate.

That does not overlook political salvation or social salvation because the person saved from sin becomes an agent for health (the root idea of salvation in Greek) in every venue of life, political and social.

As the changing socio - economic conditions of nineteenth - century urban, industrial America demanded of the church a reassessment of its understanding of people in society, it was the Social Gospel movement which arose to take seriously the reality of corporate sin and the need for corporate response.

In his great systematic work, A Theology for the Social Gospel, 1917, Rauschenbusch indicated the solidarity of sin and the extension of salvation.

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.

In relating this saga to the contemporary situation we can immediately see its christological relevance for such social issues as capital punishment and for such enduring psychic realities as the inner torment and rootlessness that sin fosters.

My supposition is that the individualization of sin is the trivialization of sin, and given the systematic connection between our understanding of sin and our understanding of God as the one who addresses us in our human plight, the trivialization of sin has an inexorable affect upon two areas: the doctrine of God, and the sense of individual and corporate responsibility for social ills.

However, while this basic interrelationality is the foundation for a process view of original sin, it requires expansion into the peculiarity not simply of subjectivity, but of intersubjectivity at the level of social institutions that organize the shaping influence of the past upon the present.

The plight today is that we experience an enormity to social evils, but we have no mechanism such as «original sin» to account for them theologically.

Original sin and the paradox of grace are as true expressions of social life and the struggle for justice as they are of the life of the individual.

The issue, then, is this: most contemporary analyses of sin begin with the personal, and transfer it to the social, but individual analysis seems hard - pressed to account for the gravity of social ills confronting us.

Sin for Paul (as for many biblical writers) is a massive social or racial fact.

Referring to the criticism made by Peter Beyerhaus and some others that in the World Council's emphasis on social and political justice there is present a social utopianism which denies the fact of sin and affirms a self - redemptive humanism, Thomas admitted that the danger is always present, but pointed out the opposite danger of not admitting the fact of divine grace and the power of righteousness it releases for a daring faith in the realms of social and political action.

On this conception, goodness is achieved not by aspiring to an unattainable ideal but by creating social conditions that remove all occasion for sin.

The Holiness of Yahweh does involve the divine demand for justice and righteousness; and Isaiah follows Amos in the categorical condemnation of Israel's social sins (see, e.g., 1:16 - 17, 21 - 23: 3:14 f. — «grinding the face of the poor»!

In particular, he kept seeing the baffling personal injustice involved when «the wicked doth compass about the righteous,» and, even when he thought of the nation's collective problem, his solution was not so much to blame present social tragedy on antecedent social sin as to believe that justice, now denied, would come in time — «Though it tarry, wait for it; because it will surely come, it will not delay.»

As any one could see, some trouble, social and personal, was deserved punishment for sin.

The reason for the plausibility of the orthodox formula — all suffering is punishment for sin — was that, at the beginning of its use, the Hebrews were thinking of justice in relation to the social group rather than to the individual.

(Exodus 20:5) Reward and retribution, therefore, were to the early Hebrews not individual but social phenomena, and only upon this basis could the doctrine of happiness as always reward for virtue and trouble as always punishment for sin have rested so securely and so long.

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 the time.

Many of the early leaders of the social gospel movement were pastors whose concern for individual slum dwellers, the poor, the prisoners and the sick led them to attack the social sources of human misery and to understand the corporate character of human sin.

But certainly Berger would agree that in addition to humanity's perennial aptitude for making a royal mess of things (original sin), modernity presents us with a new and unique set of social and moral problems.

These movements were criticized in the further development of theology for their naive identification of Christianity with a social programme and their failure to recognize the limits set by sin to any human accomplishment.

First Things often confronts «social sin» (for example, relationships between human communities that are not in accordance with God's plan and for which responsibility can not necessarily be attributed to an individual).

See also Harrison, Making the Connections and «Sin and the Possibility for Social Transformation: Reinhold Niebuhr's Doctrine of Sin and Self - Sacrifice Revisioned,» unpublished paper by Sue Nelson Dunfee.

Now that the masses know that «truth is an offence but not a sin» the courageous amongst them can go ahead to provide the necessary critical mass required for overturning anomie and social decay and so on.

«The unjust distribution of goods persists, creating a situation of social sin that cries out to heaven and limits the possibilities of a fuller life for so many of our brothers.»

«Corporate social responsibility: Good for the bottom line, but doesn't wash away a firm's sins.»

Despite a turn for intensity at the end of this trailer, do not be fooled, Trespass Against Us is kind of Sundancey - cute for all of its big themes of sins of the father, academia - vs - «school - of - life» and the United Kingdom's social isolation of gypsies.

Together, the plot and subplot added up to little in the way of social, cultural, or political satire beyond the glaringly, non-controversial obvious («50s suburbia in the U.S. of A. was a hotbed of conformist, racist, and misogynist behavior) and the predictably clichéd (IQ - challenged criminals tend to suffer horribly for their sins, real and imagined to balance out the scales of cosmic justice).

Three childhood friends — soon to be new father Isaac (Seth Rogen, Neighbors [Blu - ray]-RRB-, social media savvy football player Chris (Anthony Mackie, Love the Coopers) and underachieving musician Ethan (Joseph Gordon - Levitt, Sin City: A Dame to Kill For (Blu - ray 3D + Blu - ray + DVD + Digital HD)-RRB- have assembled for one last Christmas Eve of mayhem and partyiFor (Blu - ray 3D + Blu - ray + DVD + Digital HD)-RRB- have assembled for one last Christmas Eve of mayhem and partyifor one last Christmas Eve of mayhem and partying.

Twitter fell short here and missed on user growth, a cardinal sin for a social media stock.

Your Social Insurance Number (SIN) is a 9 - digit number issued by the Government of Canada and is required for Canadian taxation purposes.

There are motifs for Wearable Tech, Social Networking, Fighting Ebola, and even the Seven Deadly Sins — a motif centered on bad habits, such as cigarettes, fast food, and other vices.

You can open up a Registered Education Savings Plan (RESP) only after you apply for and receive a Social Insurance Number (SIN) card for your child.

In some cases, governments levy excise taxes on goods that have a high social cost, such as cigarettes and alcohol, and for this reason, these taxes are sometimes called sin taxes.

Social Insurance Number (SIN): It is a nine - digit number issued by the Canadian Government for tax purposes.

Social Insurance Number (PDF) Explains what a Social Insurance Number (SIN) is, who qualifies for one, and how to obtain one (the documents and information a worker needs to apply).

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Candidates with a criminal past often look for ways to manipulate the system, providing potential employers with fake names or social insurance numbers (SIN) to prevent them from uncovering records.

While Sin and colleagues (2014) also state the importance of social support in their exploration of positive interventions, finding that social support can help increase well - being for depressed individuals in a sustainable way.