Sentences with phrase «much justice in»

Learning that there's not much justice in this world (and developing coping skills to deal with that fact) is perhaps the most important lesson of all.

It kept coming off and did not do much justice in my bodice area, hence the photo blending in that area.

But there is simply too much order in our world, too much constancy in our habits, too much justice in our norms for us to think that the course of human events is not somehow channeled by God's providential plan.

Not exact matches

In April 2014, the Justice Department announced a new clemency initiative to prioritize applications from people who would have been gotten much shorter sentences if they were convicted today, among other criteria.

The Department of Justice recently vetoed Tribune Publishing's proposed acquisition of Freedom Communications, a holding company that owns the Orange Country Register among other papers, saying it would reduce competition too much in those markets.

On social media, readers expressed intense loathing («I hate these people so much,») threats of physical violence («Dear god, I want to punch them in the face,») and a longing for karmic justice («I've never wanted the entire real estate market to completely collapse until now»).

The much anticipated «Batman v Superman: Dawn of Justice,» had a record - setting weekend at the box office, as it took in an estimated $ 166.1 million domestically.

So Trump's tax return could tell how much income they made, offering fresh information about the financial health of his organization, according to Robert Kovacev, a lawyer at Steptoe & Johnson and former Justice Department Tax Division official who represents taxpayers in high - profile tax disputes with the IRS.

But consider: if you're really interested in social justice, you might well insist that Canadian CEOs continue outsourcing to foreign countries, where workers surely need the jobs (on average) much more than (most) Canadians do.

The phrase «social justice warrior» has become a pejorative, much as «PC culture» was mocked in the»90s — as if over-earnest young people are the worst thing.

Even though algorithms decide so much of a citizen's life — what ads a person sees, what political messages they hear, what kinds of loans they can get, how they fair in the criminal justice system — these things are all under the sway of algorithms, and most consumers don't feel empowered to push back because they don't know the math.

The DNC may have concerns about exactly how much justice and / or transparency it is going to obtain under the criminal probe into the same matter by Special Counsel Robert Mueller and wants its own civil RICO action to move forward in case the former turns out to be a dud investigation.

I will say this much, wheter you like it or not Islam will dominate the world and evil will lose its place and truth will pravail, justice will be in place, that is Promise of God almighty.

How much money should hey be spending on victims / in addition to what learned justices have already awarded?

The oppression of women in general is very much a peace and justice issue.

Over at Mirror of Justice, though, Thomas Berg sounds a bit more worried: «a possible lesson here for religious - liberty advocates (applicable in other contexts too) is to beware of pushing the envelope too much.»

Because no legal action can be taken against him in France, French Nazi hunters have come to the U.S. to get our Justice Department to punish Bettencourt by prohibiting him from entering the country, much as was done with Kurt Waldheim, erstwhile UN General Secretary and President of Austria.

The Catholic tradition — even the wise Pope Benedict — still seems to put too much stress upon caritas, virtue, justice, and good intentions, and not nearly enough on methods for defeating human sin in all its devious and persistent forms.

Instead of walking around all angry at the world, it is much wiser to think positive and have hope that in the end justice will prevail for all Gods creation.

He will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense in only that you shall not suffer beyond what strict justice requires.»

This difference of focus is part of the reason that justice has played a much smaller role in process theology.

I can't do much but I'm doing this: I'm paying attention, I'm doing what I can from my small corner to advocate for you and hold your name up, and there is one small candle burning in my house for you, reminding me to pray for justice, to remember you.

I'm looking to eventually teach theology, but in between my personal studies, an obsessive reading habit, and spending far too much money on coffee, I started a blog called New Ways Forward as an outlet for some of my random thoughts and a way to interact with others who share a passion for theology, Biblical studies, and social justice.

For us, to serve Christ is just as much to feed the hungry, to teach people to read, and to help them in their struggle for justice, as it is to baptize them.»

In sharpest contrast to Mr. Wieseltier's divorce of truth and justice, at least some friends of freedom begin with the proposition, «We hold these truths to be self - evident...» Are we paying too much attention to Mr. Wieseltier?

Three of the terms used most frequently in Catholic social thought» and now, more generally, in much secular discourse» are social justice, the common good, and personal (or individual) liberty.

But as much as John Paul appreciated the United States, he kept his independence and issued a series of declarations about social justice and peace that challenged many Americans — both on the domestic front and in foreign affairs.

Similarly, although many schools do excellent work promoting knowledge and understanding of racism and poverty, it is much rarer to find even Catholic schools having Pro-life Awareness Weeks as a standard annual whole - school activity in which pupils are encouraged to understand the justice and coherence of Church teaching on abortion and related issues.

It is a romantic heresy to suppose that once the poor and the oppressed are ministered to with charity and justice, we in the church have done as much for them as God could wish.

Sitting in his session at the 2013 Justice Conference, Fikkert asserted with much vigor that serving with the poor is about partnership, about sharing, mutuality and equity.

Supreme Court Justice William O. Douglas, a man on the opposite side of the political fence from Eisenhower, said much the same thing in a 1952 Supreme Court decision when he wrote, «We are a religious people whose institutions presuppose a Supreme Being.

Its effort to create community in the face of suspicion, its combination of idealism and despair, its testimony to the corruption of both oppressor and oppressed, and its tragic heroism in trying to actualize human values against impossible odds is a kind of microcosm of much of American history, but it would take a book to do it justice.

Much of the motivation for this form of action for justice depends on hope for success in achieving the declared goals within a foreseeable time span.

Its partisans believe, with justice, that much of the country's cultural leadership declared war on them and now they are responding in kind.

There is so much thinking and research that needs to be done on this topic, and I am in no way doing the issue any justice through such quickly - written blog posts.

We Presbyterians, who share so much — a confession of faith, a rich theological heritage, the advantages and the burdens of wealth and social power — could covenant to stay together, to labor with each other, in love, for justice and truth.

Gotaina himself did not have much to say about justice in itself, but spoke of compassion in a transitory world.

These are traditional themes of religious meditation, but they were not thought of so much in terms of global social justice.

Even today there are many Jewish voices in Israel and elsewhere risking much in order to call for justice to the Palestinian people.

In very many situations justice is not second - best to love but, as Joseph Fletcher rightly says, as much love as the situation can contain.

Niebuhr was at one with the Social Gospel in caring much more about social justice than about his own or anyone else's individual salvation.

Implicit in references to deserving are the dual assumptions that to speak thus is to speak with the vocabulary of retributive justice, and that the principle of retribution, however much qualified by other relevant principles, is inherent in any notion of penalty or punishment.

Niebuhr himself came to recognize that he may have overstated the case when he had asserted that we must believe that perfect justice is possible in order to be optimally motivated.27 We can be inspired to committed effort by the conviction that a situation much better than the present one is realistically obtainable.

There is much in these books that constitutes the foundation on which he built: the story of this people's search for understanding of God and the notable calls for justice and righteousness.

Though in recent years he's become more and more vocal about social justice issues, for much of his career, Brand has been known for his uniquely raunchy brand of shock comedy (This is the guy who once brought his drug dealer to work with him when he was an MTV VJ.).

This means seeing the humanity in one another, justice, mercy, faithfulness, loving one another well, peace - making, even purity (a much misunderstood word) and mutual honour.

Home to perhaps a quarter of the population in much of the South, African - American churches have provided the incubator in which a distinct religious - political vision of equality and justice has been nurtured.

Justice Harry Blackmun, who had been counsel for the Mayo Clinic, wrote much of the majority opinion in Roe at the Mayo Clinic library.

Jesus is indignant that the scribes and Pharisees (1) will not enter the kingdom of heaven themselves and stand in the way of others entering it as well; (2) will do almost anything to win a proselyte only to make that proselyte twice as much a child of hell as they are; (3) confuse people by senseless oaths, telling them that if they swear by the Temple, their oath is not binding, but if they swear by the gold of the Temple, it is binding - the fools ought to realize, Jesus says, that the Temple includes all that is in it; (4) tithe some of their money but neglect justice and mercy and faith, which are weightier moral matters, when they ought both to tithe and perform these greater acts of righteousness as well; (5) are careful about outward cleanliness but careless about the inward disposition, so that they are filled with extortion and greed; (6) appear righteous but really are hypocrites, because their appearance hides all manner of iniquity inside; (7) pretend to revere the prophets of history whom their parents killed but continue to practice the evil of their parents by rejecting those whom God sends to them now (Matt.

Hence, both Brunner and Niebuhr make much of the need to use coercive power to secure even an approximate justice in human relations.