Sentences with phrase «of such injustice»

In fact, I found myself using the word «luck» more often, simply because I would rather dumb, meaningless luck be the cause of such injustice than God.

What this does to the victims of such injustices, is stir rightful anger.

I would like to believe that better educational opportunity, equality legislation, professional regulation and growing recognition of the sheer insanity of racial and religious discrimination, have lifted the burden of such injustices.

Not exact matches

This includes «chronic, structural racial injustice — such as the persistent paucity of black faculty members and administrators at Yale, the common experience of being the only black student in some classes, and being disproportionately likely to be stopped and asked for ID — or worse — by campus police officers.»

Social movements have promoted the «right to the city» to denounce urban processes that generate injustices, such as gentrification, privatisation of public spaces, forced evictions and the mistreatment of urban refugees.

Simon is on the advisory boards of charitable organizations such as the Canadian Sea Turtle Network, which works to conserve endangered sea turtles in Canadian waters and worldwide and Level, which combats injustice and supports projects that advance equality in rights and opportunities worldwide.

Its a sad day when our young black men do nt have the freedom to walk through certain neighborhoods without being harrased are mudered, no one has the right to just take a life just because of the color of your skin we as a people has to stand up to injustices such as this no one wants to hear the truth there is still a racial devide in America and our justice system create laws so that this kind of injustice can continue to happen rather u want to admit it are not our young black men are the prey.

Writing in Crisis, he observes that a crisis of conscience is created when the courts not only countenance the killing of the innocent but also decree, as in the Casey decision, that moral objection to such injustice is an offense against the constitutional order.

Assuming it was Christianity, it ameliorated many of the harsh realities of human existence, such as your own death, the death of a loved one, injustice, feelings of being at the mercy of the forces of nature, and so on, gave you answers to questions about life, and so on.

Moreover, none of the four Gospels tells the story of the Passion in such a way as to make it a simple tale of injustice done by the bad Sanhedrin to the good Christians.

Why is the long history of Chrisatianity so heavily marred by such ugly periods of cruel injustice?

The error of such free market economics is that it substitutes an automatic social mechanism for moral responsibility and thereby permits grave social injustices to occur.

If one considers that such God - maligning thoughts as those in the image above spring from a common root (the supposed injustice of God), addressing that root would seem to be the best response.

When we reduce this complex and important conversation to two «sides,» as though it were some kind of college football rivalry, we do such an injustice to the Bible, to Christian history, and to the millions upon millions of real people whose lives and whose futures we are discussing.

Familiar examples of such action would include the advocacy of social services aimed at the redistribution of material well - being so that there would be some agreed - upon level of affluence for all, including refusal to live above this parity level, unilateral disarmament, pacifism, nonviolent refusal to abide by existing laws that perpetuate injustice with the willingness to suffer the penalties that existing laws demand.

This criterion legitimates the resort to arms after other feasible means of addressing the injustice in question (such as mediation, negotiation, arbitration or referral to international tribunals — but not compromise or appeasement) have failed.

He wishes to internationalize the holy places in Jerusalem, which leaves me shaking my head in dismay (such an intervention would lead to a chaos of injustice and violence that would make the present Intifada war against the Jews seem like a picnic and would have dire consequences for the holy places themselves» so far still untouched).

The criterion asks us to avoid the dual temptations of either resorting to military resources too quickly, especially when such a path may appear easier and more savory than negotiating with certain perpetrators of injustice, or of delaying indefinitely, thereby effectively abandoning the unjustly attacked neighbor.

William Booth, founder of the Salvation Army, said the conditions of men need to change, such as injustices and exploitation but he also said the character of men needs to change and that's the inner work of the Holy Spirit.

But the primary intent of such challenge is for the sake of justice and to redress injustice, and not to secure benefits for the disadvantaged groups.

But neither do we have the reign of God for the redemption of society when Christians are unconcerned about the plight of their fellow men, or when such giant evils as war, race discrimination, alcoholism, economic injustice, hunger and homelessness, and the shattering of family life go unchallenged.

One such author argues that injustice can't be solved by accusing others of advantage in The Perils of Privilege.

The church should be ready to expose the fallaciousness of social myths by which the injustices of a society are perpetuated and to suggest ways of action which demonstrate the wrongness of such fantasies.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

Injustices, the demand for privileges, arbitrariness, prejudice, exclusiveness — all of the forms of oppressive behavior in which individual freedom and worth are denied — are a consequence either of deliberate self - seeking or of absolutizing limited goods, such as membership in a particular social class, nation, or family.

When you find yourself in such a situation, Jesus says there is a way for believers to deal with injustice in our lives, and that is not to get caught up in the trading of hostilities and lawsuits that the rest of the world operates by.

But the influence of the cultural conditioning by this system is such that most universities and educational systems and even international lawyers, ethicists and moral theologians do not consider this aspect of the world injustice.

It does indeed: Whitehead is very much the Anglican who has a duty to «the State» or «the nation» which in time of danger such as war leads him to condemn Russell's «heedlessness» in protesting injustice to conscientious objectors.

There are in India proverbs, teachings and cultural norms which are taught to a woman from childhood, preparing her for such a life of hardship and injustice.

There are many studies on justice and even on restitution and compensation, but not for the injustices of colonialism as such.

In such an event, democratic institutions become mechanisms of injustice and oppression, thus defying the moral law to which they, like all human institutions and actions, are subject.

Such action would be a clear instance of injustice even if the comatose patient has no conscious experience of the violation of his person (which is ultimately relevant).

Check with their oraganisation, they are more than willing to spew venom of injustice and reason for such insane cause / jihad.

It does this first by having the patience amid the injustice and violence of this world to care for the widow, the poor, and the orphan... it is our conviction that unless we take the time for such care neither we nor the world can know what justice looks like.

I might be ecelectic, but what makes me consistent is my belief is something that combines the belief of Scripture with that of Englightenment philosophy: nurturing life is goodness, simply, and helping others to see a model that thinking for ourselves can help heal the world of all past injustices - so that we all learn to WANT to be good... within reason and by our own choice...: you have a society like that, you'll have less injustices, less violence, less money - grubbing by people who hold themselves as representatives of «authority» -(which side are you on, by the way, if you see the world as so divided in such a bipolar reality...?)

Soul injustice, such as murder, exploitation of the poor, orphans, widows and foreigners.

He develops five characteristics of such a spirituality: conversion, with its requirement for solidarity; gratuitousness, as creating the atmosphere for efficacy; joy, which seeks victory over suffering by going through the school of martyrdom to Easter victory; spiritual childhood, which emphasizes being «with the poor and against poverty»; and community, which must emerge out of the dark night of injustice and solitude.

We do such an injustice to the complexity and power of these questions when we reduce the Bible to an answer book.

Are those with such a limited view of the possibilities of human society really likely to be motivated to sustain a constant vigilance against injustice?

But that raises the question of who can read and appropriate such a text, since it is addressed not to the carefree scions of privilege, but to those who, like the early Christians, are in some manner oppressed and who, at the same time, under the impulse of ressentiment, wish to free themselves from prevailing injustices.

Our resistance to such claims is further increased by the fact that those who are most likely to make them are equipped with nice, neat lists of what God disapproves of — lists that generally reflect the bias of a certain class and culture and that show a special interest in sexual mores, lists that all too often can not distinguish between minor personal failings and major injustices.

Why do we have so fierce a longing for justice and such burning outrage at all the myriad swamps of injustice that life drags us through?

When we think of all that has come from him in the impulse toward human freedom and dignity — the challenge of ignorance and the attempt to remedy it, the concern for and conquest of disease, the sensitivity to the needs and plight of the weak, destitute, helpless, and those in every kind of suffering, the stabilizing of the inner lives of millions of his followers around the world, and the fostering of a prophetic attack on such giant social evils as prejudice, injustice, and war — when we consider the things that have stemmed from this «penniless teacher of Nazareth,» we are dull indeed if the wonder of it does not sweep over our souls.

An unjust state does not reflect on the justice or injustice of the citizen in the case where that citizen participates in a limited way, such as rending unto Caesar that which is Caesar's (pay Caesar taxes even if he's going to use those taxes to kill innocent people and commit other injustices), and rending unto God that which is God's (which is all of the important stuff).

Nevertheless, he insisted that there are objectively discernible goods, the participation in which constitutes the good life, and that such a life is irretrievably damaged by acts of injustice, even if undertaken for the «best» of reasons.

Maintaining such a character will involve avoiding injustice and, in particular, the pitfall of thinking one can do evil in order that good may come of it.

«13 Such attitudes perpetuate injustice more often unconsciously than consciously, but are a particularly insidious form of the moral dullness to which reference was made earlier.

Now, the Church has tried (and sometimes succeeded) in fighting these injustices — such as clergy from around the nation peacefully protesting the death of Eric Garner — yet Christians will find it increasingly difficult to remain apathetic to these cultural imperfections as more and more people walk away from a version of religion based solely on doctrine and not actions.

Jane, Buddhism is one of the great religions of the world, in panthrotheism it is one of all religions that God had willed to serve humans who believes on its doctrine.But since we are all humans, we have to experience all the trials of life so that in the future when His Will shall be implemented by us, the wisdom of experience of all religions will be the basis of our decisions.Thats why genocides, wars,, pestilence, natural calamities, and all what we percieve as injustices, such as tyranny, persecutions and all the negative events in history is part of His will, because in panthrotheism, there is no devil or satan.everything has a reason.and we have to accept it, Remember that He is not faith selective but performance appreciative, it is the good things you do that He wills.

It may even be said that such a sense of injustice or inhumanity is one of the fruits of the Spirit.