There is
a moral order in the world.
So while we recognize a contradiction in Israel's thinking, here we can only trace the expression of the concept of
a moral order in the world without trying to resolve the problem of how completely it commanded the best Hebrew thought.
Not exact matches
every man is Jesus if is human a humanitarian who give they life the soldier the real citizen other are person and people we all are a family GOD is the woman we all had a mother think Obama mama is all our mama this nation brain wash because greed and ignorance everyday
in deception and manipulation is
world order that is why 9/11 call the police the CIA explain all
in movie
in deception the rich few know all is
in the
moral, respect and honor the president is correct all
in the education but ignorance is bless because we all have greed, they want dome is shipper that is why gay a lot
in this nation ignorance..
Christianity's role,
in this regard, is to help to shed light on the
moral order that governs nature and the
world,
in order that this
moral order may be used to shape policy, law and ethical consensus.
A
moral disposition toward one's
world, and a prior assent to certain
moral criteria, are the preconditions of there being any psychological
order and consistency at all
in a human personality.
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.
To risk a generalization even more reckless than those I have already made: from the time of the pre-Socratics, all the great speculative and
moral systems of the pagan
world were,
in varying degrees, confined to this totality, to either its innermost mechanisms or outermost boundaries; rarely did any of them catch even a glimpse of what might lie beyond such a
world; and none could conceive of reality except as a kind of strife between
order and disorder, within which a sacrificial economy held all forces
in tension.
In both of these strictures, the role of theological ethics or moral theology in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subside
In both of these strictures, the role of theological ethics or
moral theology
in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subside
in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the
order of the public
world subsided.
If the church is to participate
in the
moral renewal of the
world order, then it must find its own theological renewal.
She outlines a structural semiology of sexual
morals which connects «is» and «ought,»
in order to submit facts to a candid
world understood
in the light of a well understood grasp of seemingly self evident
moral truths.
Alfred North Whitehead suggested that
moral progress
in the
world consists
in achieving patterns of
order which make it more possible for more people to live more nearly
in accordance with Jesus» vision.
Human nature,
in the sense of man's basic physical, emotional, impulsive and intellectual constitution, somehow
moral at the core, seemed plainly more fundamental than any particular sort of human behavior, even economic; and human nature itself emerges
in a
world order far more ancient and more fundamental still.
The
world - rejecting elements
in Christianity are adequately explained by Jewish apocalypticism, and this, despite its enmity toward the present
world, stopped short of and opposed the dissolution of
moral order.
The Christian conception of the
moral life as service
in the
world of the
order of good which is never wholly realized
in the
world opens the way to
moral integrity.
Our mothers and fathers, and the children when they got old enough, were involved on several fronts
in order to make the social soil suitable for growth: the neighborhood, the white
world that tried to put immovable stones
in the soil, and the church that helped provide
moral and spiritual (and often political) sustenance.
He says
in Religion
in the Making, «The metaphysical doctrine, here expounded, finds the foundations of the
world in the aesthetic experience... All
order is therefore aesthetic
order, and the
moral order is merely certain aspects of aesthetic
order.»
In spite of the heroic renunciation of the religious orders they live in the world, depend upon it, and become entangled with its economic and political injustices.13 What actually takes place in the Catholic attempt to meet the relativities of moral choices is a continuous compromise with principles to fit situation
In spite of the heroic renunciation of the religious
orders they live
in the world, depend upon it, and become entangled with its economic and political injustices.13 What actually takes place in the Catholic attempt to meet the relativities of moral choices is a continuous compromise with principles to fit situation
in the
world, depend upon it, and become entangled with its economic and political injustices.13 What actually takes place
in the Catholic attempt to meet the relativities of moral choices is a continuous compromise with principles to fit situation
in the Catholic attempt to meet the relativities of
moral choices is a continuous compromise with principles to fit situations.
The problem of the compromise of the Christian with the necessities of secular life is solved
in Catholicism by the establishment within the Church of religious
orders in which, through renunciation of «the
world,» the life of love can be realized and the
moral merit thus achieved, shared with all the believers
in the Church.
God's presence
in the
world is no longer mediated by a king, but remains evident
in the
moral order and
in a constitutional
order, based
in the American case on the explicit notion that all people are created equal and are endowed by their creator with certain inalienable rights.
But one thing is certain, and it appears to me that its recognition
in theory, and acceptance
in practice, must be the sine qua non of any valid discussion and effective action affecting the political, economic and
moral ordering of the present
world: this is that nothing, absolutely nothing — we may as well make up our minds to it — can arrest the progress of social Man towards ever greater interdependence and cohesion.
Even Jeremiah, while
in contrast with his contemporaries he counseled submission to Babylon, could not draw the full inferences of universal
moral obligation that were implicit
in his idea of God; and his contemporary, Habakkuk, could get no further than the assurance that the terrible power of the conqueror was temporary and that his downfall would vindicate the
moral order of Yahweh's
world.
Considering them
in reversed
order, it is plain that the great prophets and Jesus insistently drove back the
moral problem into the inner quality of personal life The prophetic leaders of Israel were as much interested as any members of the nation
in the success of the social group; the beginning and end of their thought was Israel redeemed, purified, and fulfilling her mission
in the
world.
One of the main functions of religious models is the interpretation of distinctive types of experience: awe and reverence,
moral obligation, reorientation and reconciliation, interpersonal relationships, key historical events, and
order and creativity
in the
world.
Instead of being something arbitrary, which it was even
in the thought of Aquinas, it becomes central to the fulfilment of the plan of God
in a sinful
world: this is not just a
moral redemption but «a work
in the dynamic
order of being itself», a work
in the ontological
order, by which He must restore and heal all the damage that has afflicted our being.
great root) of existence, and
moral order is the universal law
in the
world.
The stories and their interpretations vary widely, but the underlying concept is similar: God intervenes
in the
world, bringing history to an end and ushering
in a new
moral order.
At the heart of the story is the
moral quandary of living
in the real
world, rather than one
in which
order and logic would suffice, and it is driven as much by philosophical considerations as by action.
Enlightenment thinkers like Diderot, Voltaire, and Rousseauwere promoting ideals of
moral goodness, rationalism, reason, and
order in the
world — ideals derived from the Greco - Romans — and artists began to reflect these values
in their subject matter.
In order to repower our economy, restore American economic and moral leadership in the world and regain control of our destiny, we must take bold action no
In order to repower our economy, restore American economic and
moral leadership
in the world and regain control of our destiny, we must take bold action no
in the
world and regain control of our destiny, we must take bold action now.
The statements of the dissenting scientists have given both
moral support and intellectual ammunition to those who have opposed the climate - control crusade as a ply to increase the power of government
in developed countries and accelerate the trend toward one -
world government under a «new
world order.»