Sentences with phrase «moral evil in»

Todd Akin Akin: abortion «easily trumps slavery as the greatest moral evil in American history» July 10, 2014

We have come to a realization of the depth and recalcitrance of moral evil in ourselves and in all men, to a recognition of the limitations implicit in our finitude, to an understanding of the realities of man's political, economic and social life, which make any easy optimism impossible.

Not exact matches

The youth appear uninterested in carrying any longer the burden of national moral responsibility for the evils of the Third Reich, and the hard - working people of Europe are disenchanted with the concept of toiling to keep idle Greeks and Portuguese at the beach on their state benefits that began when they retired prematurely from unproductive state jobs.

Like (Episcopalian) Joseph Fletcher, who taught Situation Ethics in the 1960s, the exhortation suggests that there are exceptions to every moral rule and that there is no such thing as an intrinsically evil act.

And I do think there is an element of hope in the crusade's demonstration that moral appeal and censure can affect a behavior so widespread, although goodness knows there are evils much more in need of our moral attention.

We all are creatures of mingled good and evil; and, good institutions neglected and ancient moral principles ignored, the evil in us tends to predominate.

using your argument we would had civil rights in this country just because goverments make certain practices illegal does tat mean that what the goverrmet s doing is moral and just, The fact s the goverment attempted to use Christaniaity to bolster it claim to power through this we have the start of the Roman Catholic Church one of the most insidious evil organzations on this planet which as doe more to oppose ad kill true follewers of Christ then ay group o this planet.

Why is it when a woman takes life through abortion it is a moral right, but when God takes life (such as in the Old Testament) he evil and morally abhorent?

But, as John Paul, Havel, and others said at the beginning of the revolution and say now, it was above all a matter of people discerning the possibility and moral imperative of «living in truth» and «calling good and evil by name.»

Also, as Christians we are required to speak out against moral evils that leadership in our nation may legislate in favor of.

It can be plausibly argued that while it might appear that Plantinga's free - will defense is only relevant to moral evil, it actually has significant, necessary ramifications for how God's power can be conceived in relation to nature.

It is one thing to grant that a moral world must contain natural regularities and that some nonmoral evil is an unavoidable by - product of such regularities, but quite another thing to grant that we must have the exact types and amount of natural evil which we in fact experience in the actual world.

The classical response to nonmoral evil we have been discussing begins by affirming «C» omnipotence in relation to humans and then argues that there do exist good reasons to believe that such a moral world would include instances of genuine nonmoral evil and plausible reasons for assuming that such a world would have the types and amount of genuine nonmoral evil we presently experience.

He also examines how the human being who denies these moral truths steeps himself ever deeper in perverted forms of remorse, confession, atonement, reconciliation, and justification, all in the vain attempt to convince himself and others that evil is really good.

There is no question that a man who would abuse a woman is socially and psychologically twisted, but we should not allow this to in any way ameliorate the moral and public evil involved in these cases.

Thus the traditional conception of deity, which we have received from our past, puts its main stress on divine absoluteness or aseity; on divine causative agency as the explanation of everything that occurs whether by direct divine willing or by indirect divine permission with respect to evil done in the world; on divine self - containedness and hence lack of necessary relationship with anything else; on divine impassability, which makes any suffering impossible for God; and on divine moral perfection, with the giving of laws in accordance with which everything should be ordered.

''... the right of holding slaves is clearly established in the Holy Scriptures, both by precept and example... Had the holding of slaves been a moral evil, it can not be supposed that the inspired Apostles... would have tolerated it for a moment in the Christian Church.

We re-discover the meaning of heroism and friendship as we see the two hobbits clawing their way up Mount Doom; we see again the endless evil of greed and egotism in Gollum, stunted and ingrown out of moral shape by years of lust for the ring; we recognize again the essential anguish of seeing beautiful and frail things - innocence, early love, children — passing away as we read of the Lady Galadriel and the elves making the inevitable journey to the West.

His argument, part of which appeared in these pages («Leading Children Beyond Good and Evil,» May 2000), is that moral education as presently conceived almost inevitably ends up by thinning out moral content, removing the sharp edges of judgment, avoiding normative traditions of moral experience, and thus stifling the factors most crucial to the formation of character.

This question of the physical evil in the world leads us naturally on to the question of moral evil, which poses at least as difficult a question, even though it is sometimes argued that they are but different manifestations of the same thing.

What is chosen therefore is one of those types of act which «in the Church's moral tradition have been termed «intrinsically evil» (intrinsice malum): they are such always and per se, in other words on account of their very object, and quite apart from the ulterior intentions of the one acting and the circumstances.»

I find, on the contrary, that it is much more difficult today for the knowing person to approach God from history, from the spiritual side of the world, and from morals; for there we encounter the suffering and evil in the world, which it is difficult to bring into harmony with an all «merciful and almighty God.

When people speak of «permitting the lesser evil» they may have one or other of a number of different comparisons in mind, either between greater or lesser moral evils, or between what they think of as greater or lesser «pre-moral» evils.

So unstinting has been the effort to portray as virtuous the ending of the lives of the weak that it brings to mind Pope Benedict's words to the College of Cardinals in 2012: «We see how evil wants to dominate the world,» he said, and how it uses cruelty and violence, but also how it «masks itself with good and, precisely in this way, destroys the moral foundations of society.»

It is frustrating to see William Chip's well - documented argument of the economic and political evils of illegal immigration rebutted from Scaperlanda's supposedly moral standpoint, when in fact the victims in this scenario are the laborers working without regulations for workplace safety, without employment benefits, and even without police protection (since contact with law enforcement is associated with deportation).

This belief, says Noddings, explains why women haven't been heard in the moral debate about evil (to enter it they would have to become «conscious»).

I'm not going to define good and evil according to humans, since that would kill moral realism, and most Christians (most people, in fact) would not be willing to let that happen.

One can concede that the tendency of two - kingdoms theology to subordinate political concerns to a lesser realm made it easier than it should have been for Lutherans under Hitler to ignore or rationalize the regime's moral evils, but the Nazis» anti-Semitism and their exaltation of the State to idolatrous heights could find no justification in legitimate Lutheran doctrines of morality or church - state relations.

Our best moral theories might seem to entail that nothing could justify God's having created a world with so much evil in it.

The great issues of our time are moral: the uses of power; wealth and poverty; human rights; the moral quality and character of society; loss of the sense of the common good in tandem with the pampering of private interests; domestic violence; outrageous legal and medical costs in a system of maldistributed services; unprecedented developments in biotechnologies which portend good but risk evil; the violation of public trust by high elected officials and their appointees; the growing militarization of many societies; continued racism; the persistence of hunger and malnutrition; a still exploding population in societies hard put to increase jobs and resources; abortion; euthanasia; care for the environment; the claims of future generations.

This was followed by five subsequent phases of development in a regular pattern of succession: (1) the organization of home and foreign mission societies to channel new leadership into church planting or into the field; (2) the production and distribution of Christian literature; (3) the renewal and extension of Christian educational institutions; (4) attempts at «the reformation of manners» — i.e., the reassertion of Christian moral standards in a decadent society; and (5) the great humanitarian crusades against social evils like slavery, war and intemperance.

It is not sufficient, however, to point out that there are innumerable ministries in the several Christian communities that insist on the objectivity of truth, the authority of Scripture and Spirit - guided interpretation, the ecclesial means of grace, and the reality of moral good and evil.

Rather than viewing it as a decision made for the sake of living a life free from the world's demands, Augustine agonized over the «evils» of sexuality in a doctrinal context that virtually denied the human capacity for free moral decision.

The insistence that communism and fascism be weighed on different moral scales continues, says Martin Malia in his introduction to the American edition of The Black Book, because «no matter what the hard facts are, degrees of totalitarian evil will be measured as much in terms of present politics as in terms of past realities.»

A more robust theological focus will bring to light religion's profound contribution to a world in need: not merely consensus on moral imperatives, as crucial as this is, but hope in the face of moral impotence and profound evil, confidence in otherworldly aid in this life, the courage to change, and even holy fear.

It is not sufficient, however, to point out that there are innumerable ministries in the several Christian communities that insist on the objectivity of truth, the authority of Scripture and its Spirit - guided interpretation, the ecclesial means of grace, and the reality of moral good and evil.

The irony of his choice consists in his dedication to high ideals, subscription to which resulted in a practical abdication of his position that slavery was a moral and political evil and that secession was no constructive solution to the nation's ills.

and the history of your corrupt and evil church shows that those who believe in god are no more moral than anyone else for having» god» on their side.

Nothing is good for Kant except a «good will,» nor does he ever seriously envisage the possibility of turning to the good with the «evil impulse» in such a way as to unify impulse and will (Immanuel Kant, Fundamental Principles of the Metaphysic of Morals, trans.

Many in our age who discover the inadequacy of the simple moral opposition between good and evil tend to reduce evil to illusion or objective error, or to absolutize it as something radical, pure, and unredeemable.

However powerful are the effects of Adam's fall in intensifying the inclination for concupiscence and sinning, the free will and the moral ability to make decisions between good and evil are not impaired.

In theology and philosophy the problem of evil is ordinarily treated under the two headings of natural and moral evil.

The specific structure of evil in the human person can not be explained as a result of the «moral censorship» of society.

In particular, false propositions would amine our sensitivity to novelty, difference such that a moral life would entail living, as Nietzsche remarked, «beyond good and evil.»

Evil works its most sinister designs and weaves its most intricate webs in the lives of the most vulnerable — those who are stressed to the point of moral exhaustion.

The high moral standard (love your enemy and do good to those who do evil to you) was unattainable (and obviously unacceptable as well) by Jefferson — who was in fact in rebellion against a government in which the Bible demands he should have been submissive and subject to.

Personally, I find Christians that only care about preserving their moral supremacy at the cost of everyone else to be a far greater evil than same gender oriented individuals seeking equal treamtent in a country founded on the principles of freedom and equality.

The CENTURY addressed other personal sins and moral failings, regularly speaking to the problems caused by lax divorce laws, and occasionally writing about the evils of gambling, tobacco, and the «sex consciousness» that would accompany the «vociferous demand for the teaching of sex hygiene» in public schools.

If someone regards abortion as a moral evil and same - sex marriage as an oxymoron, as I do, he can not say so in a public forum, for it amounts to a sin against dialogue.

The Cold War was a period of moral clarity when the other side really was an evil empire, and when armed resolve for once succeeded in defeating the expansion of evil in the world.