Sentences with phrase «not coercive power»

God in his working, and in his ways of working, is persuasive not coercive power; he is that creative, dynamic, energizing love which was seen by men in the person of Jesus Christ and in Jesus Christ's own working and ways of working.

The one place where the exception is clearly visible is in the anonymous Letter to Diognetus from the mid-second century CE, where [45] God's use of persuasive and not coercive power is affirmed in regard to how God leads wayward humanity to salvation: The invisible God, the Ruler and Creator of all, sent «the Designer and Maker of the universe himself, by whom he created... like a king sending his son who is himself a king.

Not exact matches

Perhaps it is now time to recognize that the third world - changing scientific achievement of the last century is not the unmitigated good that much of Western culture claims it is — and that treating the sexual revolution as a unambiguous, indeed undeniable, boon to humanity can lead to a lot of personal unhappiness, homicidal ghouls like Kermit Gosnell, and the deployment of coercive state power in ways that threaten civil society and democracy.

Coercive power can kill and destroy, but it can not bring life and wisdom and love into being.

Gregory thought that this was an exemplary statement of the way to protest the abuse of coercive authority — not by overt, destructive, risk - laden rebellion, but by a symbolic demonstrative act revealing the vulnerable moral credibility of abused power.

The easiest access point for most is to say that because God IS love, then God's very nature is loving, and so God's use of power is not coercive - it is persuasive (almost seductive).

Indeed, a theology that does not make clear how the life of faith pertains to the structures of civilization — including even those coercive ones of political power — is truncated.

I don't think there is any reason to want to restore the churches to political power, if by that one means coercive power.

Obviously, the church was not innocent of the bloodshed, entangled as it was with coercive power.

But clearly this will not do because it merely presupposes a resolution of the problem at stake; the problem is that of determining when power becomes coercive.

And if and when force is used, let us not hallow it by thinking of God as essentially such coercive power.

If by power we intend to signify, as most often is intended, the use of coercive measures whether these be overt or subtle and hidden, then it would seem that to ascribe such a quality to God as His chief characteristic — as in fact, if not in word, is suggested when people talk as did my questioner — is a denial of the point of Christ's disclosure of God.

But God also works persuasively; and His supreme resource is not coercive force, but the compelling power of His revelation in the Suffering Servant of all.

But it is then very difficult to see why God would want us to use coercive power or how the classical God of free will theism can be criticized for not coercing.

On the other hand, if the answer is yes — that is, if divine persuasion alone does not maximize human freedom to the extent that such persuasion and divinely approved human coercion does — then it is difficult to see why the process God would not use coercive power if this were an option.

While these formulations of divine persuasive power and relational power are not without problems for some feminists, they do represent alternatives to coercive, hierarchical power patterns and are suggestive of feminist reformulations of power in the context of mutuality.

Likewise, it in no sense necessarily follows from the fact that God can not coerce in any sense that God thinks that coercive power ought never be used by those who can exert it.

Which leads me to wonder, first, whether Christianity really is so weak in Tennessee that it needs the coercive power of the government to maintain itself, and, second, whether the commitment to limited government of Tennessee's Republicans is so thin that it does not require the state to stay out of our individual decisions concerning where (and whether) to pray, and to whom.

If God believes that some coercion is a useful and morally acceptable means of achieving a desired end, then there appears to be no reason why such coercive power would not be used if it were available.

But if this is so, how can process theists still maintain that God would not use coercive power even if it were available?

Although it does not say so directly, Vatican II's Decree on Religious Freedom implies that the Church should not have recourse to the coercive power of the state to enforce her theological principles.

Justice is not a fully satisfactory goal in itself because it falls short of love, being dependent upon coercive power on the one hand, and requiring rational calculations in the balancing of rights against rights on the other.

But the significance of such a law is not only that it puts the coercive power of the state against the unjust discriminator, but that it puts the moral power of the state against it also, T. V. Smith's statement that laws «represent the maximum of private conscience which can at any time become social fact.»

God works in the world by providing «initial aims» for each occasion or event or occurrence or «entity» (which was Whitehead's word); His «power» is in His persuasion, in His «lure» (which is also Whitehead's word), not in coercive force.

The argument that a solely persuasive God is more powerful than the traditional coercive God is in some tension with the explanation that God does not intervene coercively to prevent excess evil because he does not have the power.

The persuasive power of conceptual innovation in the vibration of an elementary particle is not subject to morally responsible rejection by the particle and is therefore coercive in this second sense.

(4) In the absence of an explanation why God does not use more coercive power and is not more effective in his persuasion we may as reasonably conclude that there is a great evil persuasive power behind phenomena in the world as that there is a great power persuading toward the good.

As the power of the future, God's activity is not only purely persuasive but does not need coercive measures to achieve its purposes» (LG 31).

Some of us would find love dominant over coercive power in the Hebrew Bible's statements about God and Jesus» preaching of the coming Kingdom not wholly free of coercive power on God's part.

Common usage of «coercion» and «persuasion» might suggest that coercive power could not be rejected.

I find myself in fundamental agreement with Cobb that the really worthwhile power that God should exercise is persuasive, and I would meet the first criticism by saying that God should not use more coercive power than is apparently being exercised in the world.

In this context coercive power is power which is not subject to morally responsible acceptance or rejection, and persuasive power is subject to morally responsible acceptance or rejection.

As the power of the future, God's activity is not only purely persuasive but does not need coercive measures to achieve its purposes.

Process Theology maintains that God, who exists in all things, does not have coercive power over the Universe.

Process Theology says that although God does not have coercive power, that is God can't make you do something you don't want to do, God does have persuasive power, which means that if you invite God into your life, God is immediately there with hints and suggestions that you are either free to accept or not.

While the unions exercise a coercive power that the churches can not, psychological reaction to economic rivalry follows a consistent pattern.

For Metz, too, the Christian advocacy of love involves a sustained critique of coercive power.38 Christian «praxis can not lead to an abstract or a violent negation of the individual».39

We limited those coercive powers, I'm happy to say — not with any help from the government, because the government voted against the amendment to limit the coercive powers, which was ostensibly the intended purpose of the bill.

But I want those powers to be regulated by the well established legal safeguards which protect individuals from coercive state power, not be given away carte blanche, allowing deliberate back door vulnerabilities to be created and contractors to roam through my browsing history.

She said new powers to tackle domestic abuse, including controlling or coercive behaviour, were effective but were «not being used anywhere near as systematically as they could be».

A coercive script by James Kearns, and some middling direction by Nick Cassavetes, can't rob the movie of an undeniable, headlong crowd - pleasing power as it tackles an issue that touches us all.

The dysfunctional nature of how urban schools teach students to relate to authority begins in kindergarten and continues through the primary grades.With young children, authoritarian, directive teaching that relies on simplistic external rewards still works to control students.But as children mature and grow in size they become more aware that the school's coercive measures are not really hurtful (as compared to what they deal with outside of school) and the directive, behavior modification methods practiced in primary grades lose their power to control.Indeed, school authority becomes counterproductive.From upper elementary grades upward students know very well that it is beyond the power of school authorities to inflict any real hurt.External controls do not teach students to want to learn; they teach the reverse.The net effect of this situation is that urban schools teach poverty students that relating to authority is a kind of game.And the deepest, most pervasive learnings that result from this game are that school authority is toothless and out of touch with their lives.What school authority represents to urban youth is «what they think they need to do to keep their school running.»

Public authority power The fact that the claimants were acting as public authorities exercising coercive powers of the state in carrying out its public function in respect of the centre did not per se put them outside the scope of RA 1886.

The developmental literature shows that parents who perceive themselves as having little power over their lives are more likely to engage in coercive and punitive parenting practices.2 It is therefore not surprising that the NHVP was most helpful to those families who at the start of the programme perceived themselves as having the least control over their lives.3 In their work with high risk families, one of the most crucial roles clinicians can have is in actively empowering their clients, as did the nurses in the NHVP.

While the tribunal may use its new coercive powers to make parties attend mediation and produce documents it can not force parties to mediate.

Those with the fear - of - failure - syndrome firmly embedded in their brains (most newbies) are ripe for the infiltration of the use of Coercive Power of Fear psychological tactics into their arsenals of influence, and that is not a good thing ORE..