Sentences with phrase «justice for many»

America's Roman Catholic bishops write that the «challenge of today is to move beyond abstract disputes about whether more or less government intervention is needed, to consideration of creative ways of enabling government and private groups to work together effectively» (Economic Justice for All) The truth of this declaration is evident in the U.S. housing crisis.

«It would be outrageous to local people and to our country if we couldn't understand how it happened and find justice for these victims,» he said.

The central purpose of professional church leadership is apologia — that is, to formulate and defend theories or «doctrines» about God's truth and God's justice for Christian communities worldwide to apply in their lives in diverse cultural settings.

When one becomes accustomed to perversions of justice with reference to those of another race, these are likely before long not to seem perversions, and the democratic conscience that should be demanding «liberty and justice for all» is dulled into acquiescence.

One wanted signs to mark the moment as grief's counterweight: the answer, the justice for the fallen towers and the thousands dead, their ashes mingled with the dust that silts across Manhattan.

A fascination with large - scale history, the struggle with Marxism and fascism, and the need to seek justice for colonized peoples all seemed to make concern with individual death and afterlife seem selfish, narrow and unbiblically disembodied.

Yale University should set up a school to research the present Holocaust in N. Korea; that'll do more justice for Holocaust victims under Nazis.

The pope has repeatedly said he is seeking justice for the victims.

Bottom line with the leaders is that they will be judged sooner or later and there will be justice for all by the grace of God.

God is an untiring opponent of oppression who works to create justice for all.

One nation under God with liberty and justice for all.

This is not just a matter of justice for our clergy.

Meanwhile, the emotional / spiritual abuse cases are not protected legally, so they take us into the next phase of justice for the abused.

Religion is concerned with the meaning of life and with faith expressing itself in bringing forgiving love in inter-personal relations and justice for the poor and the weaker sections of society in inter-people power - relations of public life.

President Muhammadu Buhari referred to the perpetrators of the Mbalom attack as «gunmen» and assured «the people of Benue, and all Nigerians» that the government would «ensure that the assailants are apprehended and brought to justice for this vile and sacrilegious act.»

If we act directly on this call, combined with an analysis of the structure of power in Israel today, we will seek justice for the Arabs regardless of the threat to the future of a Jewish state.

It means forgiveness and justice for all!

God's love does not keep Him from executing «justice for the oppressed» (Psalms 146:7).

Concern for ecological sustainability and human justice for the poor and oppressed are, as I have already indicated, closely linked.

Much more importantly, it's one of justice for the great majority of child abuse victims, nearly all of whom are being abused outside the Church.

We see it in the field of law with its differing standards of justice for those of poor socioeconomic background.

Political theology and creative political will thus remain a chance and opportunity to work with God for our fellows» liberation and freedom until victory of love and justice for all is finally won.

Justice for all, peace and sustainability are interconnected.

And, as the prophets later saw, all this presented two focal points of peril to the best traditions that had come from the desert: it substituted for the old austerity the alluring licentiousness of baal worship, and it sanctioned the commercial inequalities and tyrannies, which the baals of sophisticated Canaan sponsored against the ancient ideas of social solidarity, equality, and justice for which Yahweh stood.

The dominant motive which led to it was neither curiosity about the creation of the world nor philosophic interest, as in Greece, about the divine immateriality and interior unity, but faith that the social justice for which Yahweh stood would conquer.

Both of these remarkable Americans cared about the poor and downtrodden and they used their unique gifts to bring justice for many.

Concretely how do Christians structure the priestly and sacramental life and evangelistic mission of their separate religious congregation, within the framework of their participation in the whole nation's search for a common basis for promoting the politics of democracy and of development with justice for the poor and liberation of the oppressed and for building a common moral social culture to undergird the sense of the larger community based on dignity for all persons and peoples?

As Bin Laden celebrated the death of my countrymen... I will NOT celebrate his death though I'm grateful that our country can do some healing and that there has been justice for those personally affected.

Fed by the social gospel and the Farmer - Laborite progressivism of his youth, Mondale's standpoint holds that «Christ taught a sense of social mission» and that churches should commit themselves to justice for the whole of society and the welfare of all its members, especially the needy.

The ringing challenge of the shepherd from Tekoa; Amos, reverberates through all history as a passionate plea for justice for the poor.

It is now widely recognised that legislation, public opinion and other apparatuses of democratic machinery alone can not bring about the desired social justice for the weaker sections in India.

Over the years, I have come to see that the church institution can, and should, have a role in social justice for the hungry, thirsty, sick, prisoner, homeless, and unclothed.

It is in the power of the resurrection that we go forth boldly to demand nuclear disarmament and to seek justice for the oppressed.

Passion is a worship collective that serves as the musical arm of the wildly popular Passion movement, a series of global conferences led by Atlanta's Passion City Church pastor Louie Giglio that brings together 20 - somethings and college students, united with the mission of «worship, prayer and justice for spiritual awakening in this generation.»

The prophets sometimes made this point by insisting that knowing God and seeking justice for the oppressed are inseparable.

«In Christ, we are freed from preoccupation with our own rights and needs so that we can give ourselves to the securing of justice for our neighbors in their need.»

Imagine what would happen if all the evangelical institutions — youth organizations, publications, colleges and seminaries, congregations and denominational headquarters — would dare to undertake a comprehensive two - year examination of their total program and activity to answer this question: Is there the same balance and emphasis on justice for the poor and oppressed in our programs as there is in Scripture?

It is precisely Miranda's kind of one - sided, reductionist approach that offers comfortable North Americans a plausible excuse for ignoring the radical biblical Word that seeking justice for the poor is inseparable from — even though it is not identical with — knowing Jahweh.

Instead of thinking out the full metaphysical implications of the basic understanding to which they have come in reflecting on the meaning of faith and justice for our self - understanding and praxis, they have either settled for talking merely about the meaning of ultimate reality for us or else taken over traditional metaphysical ways of talking about the structure of ultimate reality in itself that are doubtfully consistent with their own basic understanding.

And it is dishonest to portray as a person lacking compassion someone who has honestly concluded from history and the Bible that democratic capitalism is the surest path to justice for the poor.

King's opposition to the Vietnam war, apartheid in South Africa and oppression in Asia and Latin America as well as his desire for justice for America's poor frightens those who seek a return to the «normalcy» of the «20s and the international hegemony of America from 1945 to 1968.

Jose Miranda says bluntly, «To know Jahweh is to achieve justice for the poor....

We need to change the motto to «One nation under gods tyranny, with liberty and justice for none».

So in the Christian imperium sacrum there was no justice for dissidents, people of other beliefs — and Jews.

Wesley, Wilberforce and Charles Finney's evangelical abolitionists stood solidly in the biblical tradition in their search for justice for the poor and oppressed of their time.

Protesting an occasion when the criminal justice system worked (a suspect was quickly identified and apprehended, and will go to trial) seems misguided, if we seek justice for those who have been failed by the criminal justice system.

Why does not the prophet's ringing call for justice for the poor pulse more vigorously through conservative writings?

The power of the book lies in its sustained, intimate linking of concept and context just as Bonhoeffer once remarked that no one had the right to sing Gregorian chants without praying for Justice for the Jews.

If we are to have any hope of seeking justice for the victims of attacks like these, we must call things what they are.

In any case, it is clear that, as every papal encyclical and major Protestant pronouncement in this century on labor has affirmed, trade unions are an essential instrument of justice for working people and an indispensable and positive part of democratic societies.