Sentences with phrase «human justice from»

Upon the completion of this internship, she will graduate with a Bachelor of Arts Degree in Human Justice from the University of Regina.

Not exact matches

As Schilling points out, Einstein once noted: «My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced freedom from the need for direct contact with other human beings and human communities.

For instance, Hamid speculates about a future political order, based on pure democratic assemblies: «How this assembly would coexist with other preexisting bodies of government was as yet undecided... [U] nlike those other entities for which some humans were not human enough to exercise suffrage, this new assembly would speak from the will of all the people, and in the face of that will, it was hoped, greater justice might be less easily denied.»

The reports of Human Rights Watch, Amnesty International, and the International Center for Transitional Justice (the world's leading non-governmental organization studying political transitions), as well as the U.N. documents on the justice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violatHuman Rights Watch, Amnesty International, and the International Center for Transitional Justice (the world's leading non-governmental organization studying political transitions), as well as the U.N. documents on the justice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violJustice (the world's leading non-governmental organization studying political transitions), as well as the U.N. documents on the justice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violjustice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violathuman - rights violations.

There's Arkansas, bounty hunters, snakes real, human, and symbolic, being rescued from a snake pit by a very errant knight, a display of the gratuitous slaughter that comes when you take the law in your own hands, a deep commentary on place, displacement, the state of nature, and the techno - forces of the modern world and modern government, solidly American thoughts on law, property, justice, and keeping your word, and so forth and so on.

The archbishop also asserted that laws are based upon certain principles: «the pursuit of the common good through respect for the natural law, the dignity of the human person, the inviolability of innocent life from conception to natural death, the sanctity of marriage, justice for the poor, protection of minors, and so on.»

We can assume that all the Justices sitting on the Court today, like other humans, have their own preferences and biases about religion, but the judicial opinions of one of them, Justice John Paul Stevens, raise more than a slight suspicion that some of his actions on the bench stem from animosity, if not to animal sacrifice, at least to certain less exotic religious beliefs and practices.

• Note this, from the announcement of a press call on the unions» desired card - check legislation, when the bill was before Congress: «Prominent interfaith leaders, including Rev. Jim Wallis of Sojourners, Kim Bobo of Interfaith Worker Justice, Bishop Greg Rickel, and Rabbi Mordechai Liebling, will hold a press conference call to talk about restoring workers» freedom to organize as a moral imperative and civil and human right.»

Indeed, no such abbreviated statement as we here are making, with a few quotations from the Hebrew Psalms, can begin to do justice to the Psalter as a compendium of all the moods and attitudes, conflicts, desires, and aspirations of the human soul in its relationships with God.

Is God's justice, seen from this human viewpoint, arbitrary or capricious?

As late as 1931 Chief Justice Charles Evans Hughes was saying that «the essence of religion is belief in a relation to God involving duties superior to those arising from any human relation.»

Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.

Babylonia, situated on a broad low plain between the rivers at their widest points, was very fertile and had developed an advanced culture as early as 3500 B.C.. From this region comes the famous Code of Hammurabi which, dating from long before the time of Moses, shows high ethical discernment regarding the establishment of justice in human relatiFrom this region comes the famous Code of Hammurabi which, dating from long before the time of Moses, shows high ethical discernment regarding the establishment of justice in human relatifrom long before the time of Moses, shows high ethical discernment regarding the establishment of justice in human relations.

He has showed you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God (Mi 6:8): God hopes, indeed expects, mercy to emerge from liberated and sanctified human nature; God hopes, and indeed expects, that human beings should be just, merciful, and loving freely, not from compulsion.

Other factors inhibiting the church from developing a new understanding of creation are the patriarchal nature of the ecclesiastical establishment and the expectation of a millennial period in which human strife will be overcome and superseded by a reign of peace and justice.

The priests» shortcomings continually remind us that ultimate justice flows neither from human institutions nor ecclesiastical insight, nor even from the sensible practice of a moral life.

Our calling is to invite all to turn from gods which are even less than human, and from idols like power, profit, property, creed, class, caste, language, race, success, technocratic progress, managerial efficiency and the ego, and thus experience the fulfilling realization of God's Reign which consists in justice, freedom and fellowship, tender love, universal compassion and equitable sharing of resources.

Feminism challenges the legitimacy of sex roles Along with other social movements, feminism is rooted in the critique that a society so constructed that certain people and groups profit from inequalities — between men and women, rich and poor, black and white, etc. — is a society in which money is more highly valued than love, justice, and human life itself.

«If the image of God and the law of God were completely obliterated from man's soul by sin, if no «faint outlines» of the original remained, men would have no conception of justice, righteousness, or peace to use as the foundation of the human standards of equity.

Finally, because of all this, the Christian proclamation has as its end - product the bringing to the hearers an awareness of the reality of newness of life — what in the Fourth Gospel is called «eternal life» and «abundant life», what St. Paul is getting at when he speaks of «life in Christ» as possessing a particular and specific quality of giving - and - receiving in love, in divine Love which is then reflected and enacted in human loving, with its association with justice and righteousness and deliverance from loveless existence.

By extension every good deed, every struggle for justice and deliverance from oppression, every effort to care for and show concern about those who are in need, will be not merely a reflection of the divine mercy and righteousness but also an instrument for the bringing about of just such shalom or «abundance of life» for God's human children, So one might go on, almost without ceasing, to show that response in faith to the action of God in this vivid moment has its implications and applications for the whole range of human life and experience.

It is also why the insistent human belief that justice for all people and deliverance from oppression and servitude is met by the divine Love that labors for precisely such justice and freedom.

In doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibility.

From the point of view of process theologians, justice requires that the rest of the creation should also be treated with respect and recognized to have reality and value quite apart from usefulness to human beiFrom the point of view of process theologians, justice requires that the rest of the creation should also be treated with respect and recognized to have reality and value quite apart from usefulness to human beifrom usefulness to human beings.

All believe that human beings are called to realize possibilities of love, to withdraw from present structures of oppression and injustice, and to actualize the possibilities of liberation and justice.

That means that God's justice is quite different from what human beings normally think of as justice.

But with them there is no question of doing justice to human being as a part of nature — as Heidegger articulates the point, from their perspective human beings are «thrown» into an alien world.

Then and there I vowed to use whatever power that I had for good and against evil, to promote what is best in people, to work to free people from their self - imposed prisons, and to work against systems that pervert the promise of human happiness and justice (p. 179).

It is particularly instructive to turn from Nygren's work to that of Reinhold Niebuhr, for the latter is a theologian who sees the truth for which Nygren is contending and yet who insists that there is a way of bringing agape into a positive relation to the human struggle for the ideals of justice and brotherhood.

In cutting off agape from all human norms, Nygren overlooks the fact that from its beginning as disclosed in the New Testament, Christian faith has always kept a tension between God's love and justice.

So we have to take from the traditions as well as from modern developments certain values which do justice to the wholeness of human existence and find a new way of going forward fighting against both the traditional and modern injustices.

His aim is so to bring the Christian perspective into the concrete political and social experience of modern life that the possibility of achieving justice and brotherhood in human affairs will be increased because men are in some measure freed from the sentimental and romantic notions which can only lead to bitter disillusionment.

To reject materialism, greed, sensualism, militarism, power, status and the American way of life, and to affirm peace, justice, the unity of all peoples, the sanctity of human life, human rights and equal economic opportunity, is to be radically different in world view and action from the world around us.

God's covenant with Noah which asks fallen humanity to establish a society based on reverence for life and a legal justice that protects the innocent human beings from the murderer who is around; and God's call to Moses to liberate the Israelite people from Pharaoh's slavery; and God permitting monarchy with new perils of oligarchy to destroy the more human Tribal Federation to liberate the Israelites from the technically superior Philistines in Palestine; and Paul's doctrine that the Roman State, which he knew had its role in crucifying Jesus.

Salvation works in the struggle for economic justice against the exploitation of people by people; in the struggle for human dignity against the political oppression of human beings; in the struggle for solidarity against the alienation of person from person; and in the struggle of hope against despair in personal life.

We therefore should share his concern for justice and reconciliation throughout human society and for the liberation of men from every kind of oppression.

The point here is that human justice, no matter how imperfect, is what most differentiates us from animals.

those involving «duties superior to those arising from any human relation» (Chief Justice Hughes dissenting in U.S. v. MacIntosh, 283 U.S. 605 1931, an opinion which has become a keystone of the conscientious - objector exemption from Selective Service requirements).

But Kekes» belief in the death of God (he describes it as «the absence of cosmic justice»), along with the unresolved status of human nature in his thought, may prevent him from giving an adequate theoretical treatment to these problems in the future.

Nevertheless, the disturbance arises from an essentially Christian vision of human nature and the human condition that, while affirming their reconciliation in God, acknowledges the tension between justice and mercy in this world.

In this respect, the Islamic economy resembles all other systems that claim to be serving the human being and realizing his social aspirations, but it differs from them in the details of its conception of social justice.

This is clear enough from the foregoing theological reflections on the relation between faith and justice; for whatever else faith and justice may be said to be, they have been shown to be possibilities of human existence, whose metaphysical implications necessarily include claims about the reality of the self such as properly belong to metaphysical psychology.

From Tocqueville's comparison - and - contrast between aristocracy and democracy — wherein democracy brought gains in justice, but losses in other estimable human qualities — Peter drew the lesson that «things are always getting better and worse.»

Gustafson argues for the extension of the meaning of justice from «the right relations between persons to the right relations between human activity and the rest of the world» (Gustafson, 1983, 503).

from individualism in religion and society to corporate existence; from spiritual and economic selfishness to the truth of the community and of the world which God loves; from rigid doctrines of private property to the original purposes for which God gave his earth to his human family; from privatization of life to Trinitarian communion; from ritual preoccupations to pursuit of justice; from law to grace and from sacrifices to mercy.

«6 Christian concern for justice and for human relationships takes one even further from «rugged individualism,» toward provision of structures of order within which freedom can be creative.

The opinion was of a kind we are used to seeing by now from Justice Kennedy: long on windy rhetoric about «dignity» and ad hominem attacks on the basic human decency of the law's defenders, and short on actual coherent legal reasoning from recognizable constitutional principles.

In that way, and that way alone, Jesus rises from the dead and lives on in the human heart and mind because if you believe in the Resurrection then treat people without compassion, mercy, justice and forgiveness, what good is the any of it?

Thus in biblical thought, there are two divine covenants with humanity operating in the face of evil created by human self - alienation from God — one, the covenant of redemptive grace with Abraham which ends in the Messianic Kingdom of Love and the other, the covenant with Noah of protective law of reverence for life and later with Moses of the Ten Commandments for the preservation of rough justice in society.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».