Sentences with phrase «of biblical justice»

Chris Marshall writes in The Little Book of Biblical Justice that shalom is «the positive presence of harmony and wholeness, of health and prosperity, of integration and balance.

That's a charity that falls far short of Biblical justice.»

Director of Biblical Justice Integration and Mobilization.

Not exact matches

The Spirit grows and disciples desires for freedom, equality, justice all happens in personal encounter, through worship, through Biblical encounter (in lots of ways) etc..

Christian opponents of slavery elevated biblical principles of justice and equality above individual passages that approved exclusion, Brinton says.

I dream of a movement of biblical Christians who even as they are carted off to jail will express Christlike tenderness to policemen, who even as they are sentenced will explain Jesus» way of love and justice to incredulous judges, who will even dare to risk their own lives in order to release the captives and free the oppressed.

The ecological theologian sometimes falls prey to the traditional romantic danger of submerging the distinctively human dimension of the created order in nature, thereby undercutting the biblical norm of social justice.

In the Biblical tradition, justice is the identifying characteristic of Yahweh and the first prerequisite for a peaceable society.15 A philosophy which does any less is inadequate to our religious insight and will prove counterrevolutionary in its consequences.

In the light of the Biblical vision of the Garden of Justice, Shalom, and Harmony (Integrity) of Creation, these religious and cultural resources, particulary appropriated by the poor and oppressed, can be revitalized to be flowers, fruits and even roots of various elements in the Garden of God, in which humans are gardeners.

In this fashion, accepting the framework of Whitehead's metaphysics, it is possible to account for the justice of God which is basic to Biblical religion.

Uh, and I'm aware that my example might not do justice to your argument, but I have to say that your understanding of this whole «biblical sin and sinner» thingy is quite skewed.

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.

I am persuaded that nothing short of a thoroughly biblical faith can provide the theoretical base and the staying power necessary to endure the discouragements and the agony of the impending struggle for justice.

Drawing on the biblical motifs of community and solidarity, the document formulates several principles of economic justice and then advocates community interests above private interests, and calls for public ownership and worker management in corporations.

When the church addresses public economic issues from a revisionist perspective, it presses the biblical imperative for justice while simultaneously accepting modern economic insights into the nature of productivity and growth.

In terms of how my faith played a part in making that decision, God is the God of justice, these things are evil, and it is biblical, right, and godly to pursue justice.

The United Church of Christ's study paper, Christian Faith and Economic Life (1987), for example, declares that the purpose of the church's political advocacy must be «to achieve the biblical concept of economic justice.»

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.

The variety of voices is heightened by the different dialogue styles Paton uses: the lyric, almost biblical way he renders the Zulu dialect; the cliché - ridden language of the commercially oriented, English - speaking community; the chanting rhythms and repetition of the native «chorus»; the clear, logical, terse style of the educated black priest who helps Kumalo find Absalom; the cynical, humorous tone of chapter 23, a satire on justice.

Egalitarians and Christian feminists both share a common denominator — that justice and equality for females is a biblical ideal that can and should be part of the moral teachings and practices of Christians.

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

While this change may be viewed as moral progress, it is probably due, in part, to the evaporation of the sense of sin, guilt, and retributive justice, all of which are essential to biblical religion and Catholic faith.

«Liberty and justice for all,» marvel at the diversity of creation, welcome for one another: these, alas, are true biblical values.

It is also evident that they will be, in one way or another, parables of democratic faith, carrying forward the prophetic convictions of our biblical and religious heritage through the story of our shared secular struggle toward «liberty and justice for all.»

The biblical concept of holiness is equivalent to the idea of being whole, and so should our understanding of ways we can participate in God's work of justice, both in our local communities and in the global community.

When biblical scholars have interested themselves in ethical studies, they have tended to focus on rather specific, narrow topics: social justice, the status of women, war, vengeance, property rights, ecological concern for nature and the like.

The «wrong» kind of Christian is one who fails to translate Biblical teaching into every day issues of justice.

This approach appeals to many people, although it does not seem to do complete justice to the biblical accounts / expectations of the resurrection of the dead, and it seems to minimize God's active role in the process.

Augustine's psychologizing of love, removing it from biblical, prophetic justice, has done the West more harm than good in the long run.

Young evangelicals have been overwhelmed to discover the extent of biblical material related to themes of social justice — material largely ignored in the theology and writings of their elders.

The biblical prophets, who spoke out for peace and justice, are often cited as sources of strength and hope.

Pentacostalism in Black Africa, emphasizing personal faith, biblical literalism, visions, prophecy, and apocalyptic visions of extrahistorical justice, may be inspired to send missionaries to the white, affluent, «pagans» of the North.

The formulation «The messiah reveals the participation of all things in the eschatological fulfillment that he accomplishes by his death and resurrection» does not do justice to the biblical witness that the eschatological fulfillment is achieved through two comings of the messiah, not one.

And even though I continued to search for a more traditionally orthodox basis for my political commitments, I drew much inspiration and solace from the witness of Christian people of more liberal theological convictions who modeled for me a courageous commitment to the biblical vision of justice and peace.

The key to the situation lies in putting together what we know of God as Creator and Redeemer, and finding a view of God's relation to the world which will do justice both to the insights of biblical faith and to the facts of human experience.

If further study reveals that modifications must be made in the proposed concept of «social justice» in order for it to remain true to the Biblical witness, some of the conclusions of this chapter will no doubt be changed.

But what is disputed among evangelicals, despite Biblical evidence such as that given above, is whether such an approach to social involvement is to be put under the rubric of «compassion» or of «justice.»

For a Biblical concept of justice has been the real concern of a few of these writers.58 Evidence is of course mixed, but the overwhelming thrust of Scripture's discussion of «social justice» suggests the following Biblical definition: «to each according to his or her needs» Rather than act on the basis of society's most common definitions of «social justice» those of merit or equality - the Christian seeking a Biblically derived social ethic must respond, first and foremost, on the basis of need.

Rather than continue to use such culturally derived, and ultimately unsuccessful, definitions of «justice,» the evangelical church must search out the Biblical norm.

William Austin has developed Bohr's proposal mentioned earlier that the idea of complementarity may be applied to divine love and divine justice in biblical thought.

Although» equality» is certainly an important standard of retributive justice that Scripture holds up, an inspection of the Biblical text reveals that «need» is the true locus of God's notion of social justice.

, Sojourners 6 (October 1977): 11 - 14; Stephen Charles Mott, «Egalitarian Aspects of the Biblical Theory of Justice,» Selected Papers of the American Society of Christian Ethics: 1978.

What is conspicuously absent in his Biblical analysis is any call to the achievement of social justice.

For example, Selma is not shy about tying Martin Luther King Jr.'s thirst for equality to God's love of justice, and Interstellar certainly orbits the perimeter of a biblical worldview when its characters identify Love as a force outside the bounds of time and space.

It is seldom noticed (at least in discussions of the City of God) that the Latin terms for justice and justification come from the same Latin root (lost in English when the biblical term «justice» is translated as «righteousness»).

In «Myth and Truth» he maintains that the truth of mythical utterances can be shown only by restating them in nonmythical terms.113 Yet adequately to demythologize Christian myths will require not just any nonmythological language but one, such as process philosophy provides, which can do justice to the biblical view of God.

The classical definition of justice was to «render to each his due,» but according to Augustine, this must be understood in light of the biblical precept, «Let no one owe anything except to love one another.»

I keep hoping that evangelicals will not think my work compromises their emphases on the love of Jesus and on biblical authority, and that liberals will not suppose it is inconsistent with intellectual openness or commitment to peace and justice.

In fact, what he described concerning justice was a fruit of salvation, not salvation itself — for he isolated the biblical meaning of justice in the same way that he asserts «Christians» isolate the usage of salvation!

The biblical purpose, with varying degrees of clarity, is the same in both Testaments: that humanity may dwell in the presence of God, live under the reign of God in peace, justice and love.