Sentences with phrase «justice problem for»

Not exact matches

President Donald Trump has nominated a former corporate lawyer — who previously said that AT&T's bid for Time Warner doesn't pose a «major antitrust problem» — as the U.S. Justice Department's next competition chief.

For these at - risk kids, the juvenile justice system is a revolving door that returns them to the environment where their problems began.

In a 1994 Angus Reid poll, for example, one - in - five Canadians who thought crime was on the rise in their communities (19 %) said — unprompted — that justice system leniency was part of the problem.

Wells Fargo is also still under several investigations for its sales practices problems, including a congressional inquiry and one by the Justice Department.

The problem is that in four different places in an opinion barely five paragraphs long, Justice Stevens used the word «indoctrination» as a synonym for religious education.

The problem is not that Justice Stevens took the position that educational vouchers paid to parents and available for use in either secular or religious schools amounted to an establishment of religion.

A Christian MP has said the there is «serious problem in the criminal justice system» after a report found ethnic minority defendants are more likely to be jailed for some crimes than white people.

The main problems with the religious right, Harris says, include disregard for poverty and international justice (particularly for women), obsession over the issues of abortion and gay marriage, and a mindset that generally embraces greed - centered capitalism.

There are many ways in which such language can be given an orthodox construction: If, for example, you take your definition of «justice» from a law textbook (Aquinas likes the Roman jurist Ulpian) or from ordinary political usage, then there's no problem in saying God's mercy surpasses that.

Second, in response to both the biblical concern for justice and the problems of resources and energy, actively support international, national and local initiatives to conserve energy and resources and to reduce poverty and injustice.

The problem for them is how to act responsibly so as to begin a process of change which will lead to sustainable consumption and greater justice.

The justification for civil punishment provides such a problem, as does the controversy over the justice of abortion.

As a distinguished champion of what the left euphemistically calls «reproductive rights,» Justice Ginsburg was never going to critique the decision on moral grounds; the problem for Ginsburg, rather, was tactical.

The problem has been how to integrate environmental issues into this pattern of concern for justice.

The conference invited leaders in the Buddhist movement for social justice in Southeast Asia who are now dealing with problems that have long since surfaced elsewhere.

The problem is that while the president is correct in his concern to limit the growth of the budget, he is cruelly deficient in his concern for justice.

Such a judgment carries with it its own problems concerning definition, and it will be unacceptable on first reading to many within evangelicalism, for their traditions do not easily stretch to include such a notion as being that of «justice.»

Even now the problem of developing a sustainable agriculture in order that future generations may eat does not grip the mind as does the problem of justice for the urban poor.

Although this is not the place to discuss at greater length the nature of evil, human sin, suffering, death and the relationship between them, they must find mention here for they constitute the chief problems which continually confront man and make him question whether there is any justice or meaning to be found in life.

It means also that the government s power will rest on a strict execution of justice, on the rights of the family and of labor, and on the proclamation of the gospel.60 Essay four, «On the Possibility of the Word of the Church to the World,» is unfinished but it poses the issue of the church's responsibility for answering particular problems in the world.

Yet it can not be our only task, for the problem of organizing the technical civilization of the western world upon a new basis of economic and international justice, so that the anarchy and decay that have characterized our life in the past three decades will be arrested and our technical capacities will be made fruitful rather than suicidal, is one which must engage our best resources.

Yet these are problems with which we must wrestle, for unless we are prepared to do justice to the categories of the first century in our interpretation, we are not going to reach the historical Jesus and his teaching.

On this score, suffice it to add only that if a resurgent fundamentalism confirms that the truth of the Christian witness continues to be a problem for theology as well as the church, the support currently being shown by Christians for the reactionary politics of the New Right makes only too clear that the same is true of the justice of their witness as well.

This is the central problem for every Christian interpretation of love, and it underlies all the special ethical questions such as those dealing with the sexual life, with the struggle for justice, and the intellectual life which we are to consider in later chapters.

Human affliction, especially the monstrous inhumanity of man to man, was to them a practical, rather than a theoretical, problem; it represented not only a conflict of ideas but a conflict of individual and class interests, a struggle for justice in personal character or social organization against selfishness, ill will, and inequity.

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.»

What is more serious, they either neglect or respond inappropriately to the most fateful moral problems facing all humanity: the problem of economic justice in this country and in others, and the struggle for peace — especially the struggle to prevent nuclear war.

12 He wrote of «the impossible problem of reconciling infinite benevolence and justice with infinite power in the Creator of such a world as this,» 13 and concluded: «the notion of a providential government by an omnipotent Being for the good of his creatures must be entirely dismissed.»

That quibble aside, Collins classifies the flowers according to themes: the meaning of truth, intellectual devotion to God, the problem of evil and suffering, the cry for justice, the concord between science and faith, the possibility of miracles, the experiences of longing and mysticism, love and forgiveness as pointers to God, and the irrationality of atheism.

The very search for a solution to life's problem was to the writer only «a striving after wind,» (Ecclesiastes 1:13 - 14) and in the end, seeing wickedness in the place of justice and evil men where the righteous should have been, (Ecclesiastes 3:16) he «hated life,» (Ecclesiastes 2:17) denied all moral government in the world, and concluded that although a man, in the intensity of his search, «see no sleep with his eyes day or night,» he will never understand what life is all about.

No oppressed minority group is going to join with the majority in a common fight for justice while the latter insists on ignoring racism in its own group, or in exhorting the minority to regard the race problem as secondary to class analysis.

So the natural philosopher who aims for comprehensive explanations that do justice both to science and to ordinary experience is obliged to wrestle with the problem of the «goodness,» or otherwise, of predominant mythologies, especially those that underpin the scientistic ideology.

A telling characteristic of the great problems which haunt the world (our relation to nature, world population issues, the call for justice) is that these problems can not be isolated from one another.

Professor Niebuhr had an even deeper concern for social justice and the relation of the Christian faith to economic and social problems.

These traditions could be comfortably suppressed as crude anthropomorphisms as long as confidence in the model of divine efficient causation remained strong, but that model has become vulnerable in recent centuries because it can not do justice to the problem of evil or account adequately for creative freedom.

The problem arises when religious practices and doctrines that are intended to bring life and health to the spirit and community become barriers to reaching out to others with the love, justice and mercy of God — or when «human traditions» are substituted for «the commandment of God.»

If I were choosing recent books in this area which most deserve to be read outside the country, I would start with Oliver O'Donovan's political theology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theology.

On the negative side, insofar as either tradition depends on the other, it may also be subject to long - standing criticisms and weaknesses of that other tradition, as, for example, the problem of justice.

In 1978 he wrote about Christ Without Myth: «The newer theological developments of the past decade, especially the emergence of the various theologians of liberation, compelled the conclusion that the most urgent theological problem today, at any rate for the vast number of persons who still do not share in the benefits of modernity, is a problem more of action and justice than of belief and truth.

For example, one of the great problems of the criminal - justice system is that not enough reform - minded people enter the field.

Measured by the churches» utopian aspirations for global justice, the work ethic is regarded as more a part of the problem than part of the solution.

Zionists of the bi-nationalist school generally accepted the fact of the new state and went on from there to work for justice to the Arab minority, a decent solution of the Arab refugee problem, and peaceful relations with the surrounding Arab states.

More detailed studies of the Traditions, Arabic works of law, and the regulations of the shari`a concerning problems usually submitted to Islamic courts of justice — such as appointing the time for the beginning and end of the fast, matrimonial law, hereditary law — are available in Malay for students in the pesantrens.

There are two problems with this, First, in spite of all Teilhard's careful qualifications, the Christian must fear that when the eye is set on so distant a horizon, it will be too easy to neglect the urgent cry of the neighbor for food and justice.

The America I believe in and was raised in is not a idealistic utopia free from problems and conflict, but it is a place that strives towards truth and equality and justice for all.

now if one could get at wenger then no problem, especially if he's an arsenal fan, would be fair justice for all 14 years of torture.

In matters of truth and justice, there is no difference between large and small problems, for issues concerning the treatment of people are all the same.

At the Henry Horner Homes on the West Side, the U.S. Justice Department took over a gymnasium for a forum on Chicago's gang problems.

«They're a problem for all Americans who care about justice.»

Where as a climate of Sexual corruption in the Assembly and Senate has made the lives of Woman staffers morally base and degrading for well over a decade, to the extent that many woman are too frightened to come forward I must act to gain justice and equality for woman anywhere and everywhere and expose leadership that is part of the problem and not the solution.