Sentences with phrase «human authority in»

The fact has been demonstrated that the natural conservatism of human authority in religion tends to domesticate the Holy Spirit.

Not exact matches

With an estimated 46 million people globally living in slavery, human trafficking is being taken increasingly seriously in all countries with Britain home to an estimated 13,000 slaves and authorities identifying about 3,260 people victims in 2015.

In their letter, the groups said the breach caused «incalculable harm» and suggested several of the affected individuals had already filed complaints with the Health and Human Services Office for Civil Rights or other state authorities.

You Can Negotiate Anything, probably the most entertaining of the books, skips any allusion to scholarship about the human tendency to defer to authority, instead citing an old Candid Camera episode in which a surprising number of highway drivers confronted with the sign «Delaware Closed» actually turned around.

The provincial government filed a reference case Thursday in the B.C. Court of Appeal asking whether amendments it is proposing to the Environmental Management Act are valid and if they give the province the authority to control the shipment of heavy oils based on the impact spills could have on the environment, human health or communities.

Policy initiatives on transparency and government accountability, along with formal (albeit belated) responses to injustices in Wukan and other rural communities indicate a willingness to redress human rights issues involving abuses of political authority.

If humans were not designed by a higher authority, how can each individual's DNA be uniquely different among the human species, especially different than the other animals; how can the life sustaining elements be constantly available and exist in exact formulations: O, H, C etc. water is always 2 atoms of Hydrogen and one atom of Oxygen; sugar, fats, grains, and any bio-chemical products can be broken down to their simplest forms of elements, but can be re-constructed with specific (not by chance) formula.

Kierkegaard shares with Kant the assumption that being moral inevitably involves a struggle to thwart the impulses of human nature, which by definition must tug the agent in the direction of aesthetic indulgence — and where does ethics derive the authority to make me go against my feelings?

Authority is a consensus human construct and a convenient fiction to which humanity has been in bondage for millenia.

God takes two people and joins them into one — in a way that Jesus says humans don't have the authority to separate.

The only way to find compatibility in such a worldview is by accepting a religion with no authority on the most meaningful matters of human existence.»

He refused to believe that the false ideas of the human person and human history embodied in communism could divide Europe indefinitely; and by igniting a revolution of conscience behind the iron curtain, the man the last president of the Soviet Union called «the world's greatest moral authority» became an agent of liberation for his Slavic brethren and the precursor of new possibilities in international affairs.

Where the critical point in his earlier theology of grace is God's crucifying contradiction of sinful human nature, here the point on which everything hinges is the authority of Christ the Savior, exercised concretely in the sacramental signs of the Church.

Modernity was the effort to destroy the claims of the medieval church to authority in order to put its own conceptions of human rationality at the center of human thought.

Marjane's personal struggles — be they with boys, authority, prejudice or misogyny — are so deeply human, so spectacularly told that you can't help but be caught up in her narrative, and in getting to know her, you discover things about yourself you never dreamed.

He allows the sorrows in this world to happen, because, if you believe, his authority was challenged, and to put it simply, he said to humans, like a parent would say to a child.

I believe that human actors who fail to give pride of place to moral boundaries that must never be crossed, such as the direct killing of the innocent, and who instead are ready to see their obligations in terms of moving beyond them in favor of «good results,» will be harder put «to take seriously the role that divine authority plays in morality»; for they will to that extent lose a sense of the moral limits that remind us of our finitude and anticipate consideration of a law of our being that is not one of our making.

Senior German churchmen have made clear that they believe something different from what's in the Catechism of the Catholic Church, whether the issue is the nature of marriage, the ethics of human love, the character of the Holy Eucharist and the priesthood, the authority of revelation, or the enduring effects of baptism.

And to give the worldly authority of husbands in Paul's day, to all husbands for all time, is to wrongly map the human to the divine.

But evangelicals tend to believe that to rest interpretive authority in a human institution is to shift authority from the Bible to that human institution.

Yet a mistaken judgment by scientists, that OAR works in mice, could lead authorities in the Catholic Church to the decision to approve creating crippled human embryos for research.

«To speak of God's Kingdom,» says Wright in Scripture and the Authority of God, «is thus to invoke God as the sovereign one who has the right, the duty, and the power to deal appropriately with evil in the world, in Israel, and in human beings, and thereupon to remake the world, Israel, and human beings.»

Think of the ways in which the name and authority of Jesus have been used to justify every sort of human cruelty.

Human rights, in widest commonalty spread, gained the highest status accorded by U.N. authority.

Jesus taught us from a position of authority, one very firmly rooted in his sinless nature and actions as a human being.

Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church in matters of faith and morals, and also the denial of the spiritual soul as a principle of existence that is distinct from yet integrates the material within the unity of our human nature.

While couched in different language, Catholic social teaching has much in common with this approach, in its overriding concern to safeguard the unique dignity of every human person, created in the image and likeness of God, and in its emphasis on the duty of civil authority to foster the common good.

As we attempted to outline in our last editorial, when we search the pages of human history we do find such a line of spiritual and religious tradition that not only claims the direct authority of the Absolute Transcendent One whose name is «I Am Who I Am», but is also coherently developmental in doctrine and in providence across millennia.

Although I find his critique of authority - centered ethics convincing in the sense that it is clear that we must find moral criteria that are self - validating in human experience, his orientation here also seems two - dimensional.

Rabbi Kaplan would write in 1970: «Emancipation from the authority of that text makes possible the substitution of a more constructive view of human nature as capable of improvement.»

Once God has ceased to exist in human experience as the omnipotent and numinous Lord, there perishes with him every moral imperative addressed to man from a beyond, and humanity ceases to be imprisoned by an obedience to an external will or authority.

«authority would need to be regulated by law, to observe consistently the principles of subsidiarity and solidarity, to seek to establish the common good, and to make a commitment to securing authentic integral human development inspired by the values of charity in truth» (n. 34).

If, therefore, we discuss future human structures and institutions of the Church which would make possible a more active participation of the laity in the decisions of ecclesiastical authorities, such efforts should not be discredited in advance by saying that they would remain in any case subject to the good pleasure of the hierarchy.

Unlike the propagators of the Maria Goretti model, who enjoined girls to embrace virginity for its own sake out of deference to ecclesiastical authority, Dohen affirmed that the consecrated virgin freely chooses to sacrifice marriage, which she called «the greatest natural means to holiness and the source of the greatest human love» for the sake of «something else» (Vocation to Love [Sheed & Ward, 1950], p. 56) In her writings, that «something else» appears to include the spiritual status of a «bride of Christ,» lonely confrontations with God and, above all, the freedom and detachment necessary to serve God in the worlIn her writings, that «something else» appears to include the spiritual status of a «bride of Christ,» lonely confrontations with God and, above all, the freedom and detachment necessary to serve God in the worlin the world.

From this divine - human relationship flows the right of those who submit to authority to have a voice in their own governments.

It is a shift in theological method from locating the basis of authority in the objective written Word of God to placing it in human reason and experience.

In the case of the doctrine of revelation and inspiration the shift meant that the Bible and its teachings came to be viewed as the product of human cultural experience, time conditioned and relative in authority, and certainly not a suitable cognitive guide to thinking persons todaIn the case of the doctrine of revelation and inspiration the shift meant that the Bible and its teachings came to be viewed as the product of human cultural experience, time conditioned and relative in authority, and certainly not a suitable cognitive guide to thinking persons todain authority, and certainly not a suitable cognitive guide to thinking persons today.

John Warwick Montgomery, a lawyer and philosopher as well as theologian, provides perhaps the most comprehensive argument by a conservative in his recent book Human Rights and Human Dignity: An Apologetic for the Transcendent Perspective (Zondervan, 1986) He concludes that rights derived from the inerrant teachings of the Bible give authority to the rights set forth in the Universal Declaration, even exceeding its claims in significant ways.

«We condemn Iran's continued violation of the universal right of freedom of religion and we call on the Iranian authorities to respect Mr. Abedini's human rights and release him,» U.S. State Department spokesman Darby Holladay said in written statement.

Thus support for human rights in the Jewish, Christian and Muslim communities follows a pattern: each group believes that the Universal Declaration of Human Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradihuman rights in the Jewish, Christian and Muslim communities follows a pattern: each group believes that the Universal Declaration of Human Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradiHuman Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradihuman rights standards established through international law derive authority from the teachings of its own religious tradition.

The apostles have joined Paul in a common desire to please God rather than any human authority (1.10).

To Paul, Peter was doing the same as the false brothers tried to do in Jerusalem (the word for compel is used in both 2.14 and 2.3).34 Therefore, if the Galatians choose circumcision, they will no longer be servants of Christ; they will be servants of a human authority, namely those who require circumcision.

Again, the revealed circumcision - free gospel is set in opposition to human authority.

The easiest thing to grasp about the City of God is that it is not the City of Man — that is to say, that all existing moral - political authority is all - too - human, and that every individual represents some promise, some meaning, some destiny far beyond anything that can be represented in the economy of an actual political - cultural world.

To a modernist, who by definition relies only upon human authority, natural law in the Thomistic sense is no longer supportable because it would have to rest upon the unacceptable premise that nature was supernaturally created.

Much of the damage that has been done to Catholicism in recent decades — by the abuse scandals, by the ongoing horror stories of mid-twentieth century Catholic life in Ireland, by forms of intellectual dissent that empty Catholicism of the patrimony of truth bequeathed to it by the Lord, by the counter-witness of Catholics in public life who fail to stand firm for the dignity of the human person at all stages of life and in all conditions of life — is a matter of self - imposed wounds, which Church authorities have an obligation to address.

«When in the course of human events it becomes necessary for one people to dissolve the political bands which have connected them with another...» But the Declaration then quickly moves, in the very same sentence, to the question of by what right or by what authority such a change is to be made.

The above summary suggests that a large part of the motivation that Paul reveals in his narrative up to this point centers in his repudiation of his former way of life.26 The opposition between his old life and the new is patterned after the opposition between human and divine authority seen in vv.

If all we can say of Jesus and of God is that Jesus is God — all the God of God there is — then we have effectively ruled out all other attempts of the human spirit to glimpse the mystery of the ultimate; and this is all the more conspicuously the case when our understanding of «Jesus,» in the first place, is really a dogmatic reduction of his person, his «thou - ness,» to the «it - ness» of christological propositions that, most of them, enshrine little more than our own religious bid for authority.

LJ - «I do not believe in immortality of the individual, and I consider ethics to be an exclusively human concern with no superhuman authority behind it.»