Sentences with phrase «in human institutions»

However, judicial institutions will not function effectively unless they command the respect of the public, and because of changes in human affairs and imperfections in human institutions, constant efforts must be made to improve the administration of justice and thereby maintain public respect for it.

«Such a change would alter the intrinsic nature of marriage as the union of a man and a woman, as enshrined in human institutions throughout history,» it argues in its submission to the government's consultation.

Today, as always happens when a supreme ideal endeavors to get itself expressed in human institutions, the general average of organized religion is lower than the best.

To their concerns for autonomy, for the solitary journey of faith, for a vision of the transcendent not captured in human institutions, most laity add their awareness that they want a loving community where they can find help for their task of making meaning.

It operates in the individual «s willful yielding to the temptation to give rein to the libido of sensuality, of power, and of knowledge, and it operates even more powerfully in human institutions that in individuals.

Many of us struggle to «lower the knob,» and will eventually succeed, but because we are involved in human institutions, that isn't necessarily quick and easy.

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.

I found trying to put my total trust in any human institution or person doesn't lead to real security.

It was the genius of both Luther and Calvin to insist that the certainty of our salvation rests with God and not in any human institution, or any claim regarding the sacrament or the Bible.

«The control of knowledge is the crux of tomorrow's worldwide struggle for power in every human institution.»

Not exact matches

By 2025, financial institutions will reduce their human workforce by 10 % — resulting in roughly 230,000 fewer heads — as computers take their place, the financial services consultancy Opimas estimates in a recent report.

No one can doubt for a moment that the federal public service, like every other institution in human history, needs to keep up with the times.

In particular, laws and domestic institutions based on the rule of law and human rights are indispensable for justice.

The cause for this wishful hope in institutions quickly appears: «In an increasingly globalized society, the common good and the effort to obtain it can not fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations.&raquin institutions quickly appears: «In an increasingly globalized society, the common good and the effort to obtain it can not fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations.&raquIn an increasingly globalized society, the common good and the effort to obtain it can not fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations.»

In reality, institutions by themselves are not enough, because integral human development is primarily a vocation, and therefore it involves a free assumption of responsibility in solidarity on the part of everyonIn reality, institutions by themselves are not enough, because integral human development is primarily a vocation, and therefore it involves a free assumption of responsibility in solidarity on the part of everyonin solidarity on the part of everyone.

(2) Put in place institutions that support economic activism and solidarity among all human persons, the rich, the middle - class, and the poor.

As Zmirak writes, Röpke «centered his economics in the dignity of the human person, who lives not alone but as part of a family and a community; who thrives or suffers according to the health of those institutions; and who regulates his own economic activity according toýfinancial and personal incentives that he» and not the State» is best equipped to interpret.»

In fact, it goes against much of human nature, and women's self - protective inclinations used to be supported by the people and institutions around her.

The Catholic Church, to take one prominent institution devoted to the defense of human life from conception until natural death, makes no «theological» argument about the nature of the life in the womb.

But we have dramatically reduced poverty, shown ways to build institutions that respect human rights and liberties, virtually eliminated famines, found ways to prevent and remedy diseases, dramatically increased the longevity of people everywhere, and come to include more and more persons in the «circle of exchange.»

Leadership is godly work which addresses a fundamental human challenge faced in the environment and culture of communities, congregations and institutions.

She convincingly argues, among other things, that «where repression is especially severe, where institutions (schools, trade unions, churches, professional associations) have been purged and subject to constant governmental vigilance,» little discussion of human rights occurs («Human Rights in Latin America: Learning from the Literature,» Christianity and Crisis [December 24, 1979], pp. 328 human rights occurs («Human Rights in Latin America: Learning from the Literature,» Christianity and Crisis [December 24, 1979], pp. 328 Human Rights in Latin America: Learning from the Literature,» Christianity and Crisis [December 24, 1979], pp. 328 ff.).

And though there is the language of God, it has more to do with the human institution and what people in that insituttion are comfortable with about what they want God to be?

I believe that you are correct in supposing that Reformed Evangelical [Calvinism] Churches have a greater tendency to fall into authoritarian abuse; but a lot depends on the leadership and «old boy network» loyalties can trump accountability concerns in any human, not just ecclesiastical, institution.

The supernatural element in human life, whether it comes to us through conscience as human beings or through the Spirit as believers, is not to be located externally in the world of nature and social institutions (as for Taylor and MacIntyre), nor internally (as for the Romantics), but in the interaction of the individual with his world.

Although the jargon is new, the role of «faith «based» institutions in meeting human needs has a long history, as is admirably demonstrated by these essays from City Journal.

For Catholic schools to be a worthwhile enterprise for the Church, they must survive and flourish as institutions where pupils grow in a «personal relationship with Jesus» which includes following the teaching of Jesus, through His Church, that we should attend Mass every Sunday, go to confession regularly, say our prayers and be loyal to the magisterium - especially in its moral teaching regarding the sanctity of human life, and the meaning and purpose of sex and marriage, in accord with Humanae Vitae and Evangelium Vitae.

After closed - door conversations with the White House going back to November, the cardinal - in - waiting challenged the White House over an insurance mandate from the U.S. Department of Health and Human Services that forced religious institutions, except for houses of worship, to provide insurance plans that included coverage for contraceptives.

Political ethicist Michael Ignatieff argues: «If we want human rights to be anchored in the world, we can not want their enforcement to depend on international institutions and NGOs.

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.

He rooted this realism in the writings of St. Augustine on the observable presence of sin wherever men live and act — even in the courts of law, even in marriage, to name two of the better human institutions.

«The institutions of men are, by analogy, the sacramentalisation of society in the natural relations of men one to another, and thus even the civic institutions of men, to be totally focused, must embody something of this underlying relationship to God as the source of human truth and the dynamism of natural human happiness.»

From the perspective of theology as we understand it, all human divisions, systems, social and political institutions, all philosophical thoughts, find themselves on the same level, on the side of the created world in its corruption and promise.

He describes with great accuracy the necessities of Christian existence in which love is the meaning of all knowledge and action, but in which man must cope with vast and threatening powers and institutions which are ruled by the distorted and misdirected passions of the corrupt human spirit.

Together they have brought about a profound shift in the nature of thought, the directions and balance of the different spheres of human society, and the interrelatedness of human institutions.

The sometimes almost desperate conservatives must be taught to understand, not only theoretically but instinctively and in their spiritual life, that the Church does not exist outside time and history; that she is indeed founded on the grace of Christ, but is nevertheless a very human institution burdened by history.

The word «religion» in actual practice is applied to a great variety of human ideas, acts, and institutions.

And in place of those former traditions, the care of the woman's body and of her human dignity have come to be regarded as more significant than the institution itself.

In contrast to suburbia, the traditional city is a complex institution designed to address and transform the unpleasant aspects of human life by means of community, culture and civil society.

(In Joy, Expanding Human Awareness [New York: Grove Press, 1967], William Schutz declares: «Our institutions, our organizations, the «establishment» — even those we are learning to use for our own joy.

Therefore, the entreaty of Latin America is for liberation from cultural domination, economic exploitation, military regression, social marginalization and political imperialism; it is an appeal for fairness in international trade and the establishment of a social order that promotes human dignity, respects democratic institutions and guarantees an equitable distribution of wealth.

One of the great lies of Satan is in how he uses human institutions such as religion and politics to make it look like God uses violence to defeat violence.

... one can change human institutions, but not man; whatever the general effort of a society to render citizens equal and alike, the particular pride of individuals will always seek to escape the [common] level... In aristocracies, men are separated from one another by high, immovable barriers, in democracies, they are divided by a multitude of small, almost invisible threads that are broken every minute and are constantly changed from place to placIn aristocracies, men are separated from one another by high, immovable barriers, in democracies, they are divided by a multitude of small, almost invisible threads that are broken every minute and are constantly changed from place to placin democracies, they are divided by a multitude of small, almost invisible threads that are broken every minute and are constantly changed from place to place.

In this perspective, institutions such as education, law, and marriage are grounded in human nature and focused on shared lifIn this perspective, institutions such as education, law, and marriage are grounded in human nature and focused on shared lifin human nature and focused on shared life.

Meanwhile, Protestant thought, influenced by the moral idealism and historical optimism of the eighteenth and nineteenth centuries, followed a similar course but moved closer and closer to a form of utopian pacifism in which war would be eliminated because of the increasing perfection of human social institutions.

The existence of the churches is not in jeopardy; they are and will continue to be for large numbers of persons the only accessible institutions that will meet their need to be affirmed in their identity and sense of belonging in both a human and a divine dimension.

From David Hume and Edmund Burke to Michael Oakeshott and Friedrich Hayek (each of whom is amply represented and thoughtfully commented upon in this book) conservative theorists have criticized «contractualist» and «constructivist» approaches to political life that ignore the dependence of the social fabric upon institutions, customs, and habits that are not the product of human design.

A medical school, for instance, is a research and often also a healing center, directly concerned with the increase of knowledge about the human organism and with its health; but it is also a training center where men are prepared to work in many other institutions of the society, from private practice to public health offices.

When the self is committed to the Second Good, its stock of memory, intelligence, relationships, health, and wealth becomes the instrument for the concrete achievement of security, justice, liberty, or fraternity within the domain of personal relations and in the larger world of human institutions.

Larger non-human or inhuman systems, such as institutions, economies, governments, families, are not «adversarial,» «competitive» or «cruel» except in our manners of speaking which project human characteristics on groups and corporaton which are literally no thing: can't touch.