Sentences with phrase «war tradition as»

Now, it is possible to read these requirements in the way I suggested earlier: as supplemental to the fundamental requirements of the classic just war tradition as enumerated by Aquinas and others.

In this regard, when we lift up before the congregation the lives of the saints who gave themselves for others and when we encourage service to those in need around us (e.g., the works of mercy) we are contributing to the formation of the kind of people on whom the just war tradition as a form of discipleship depends.

Not exact matches

All was good for decades, as the tradition of buying diamond engagement and wedding rings took off just after the Second World War, when newly employed GIs were told «A Diamond Is Forever» in a clever marketing campaign by South African miner De Beers.

In fact, he is in the counterculture tradition with those Americans who between the two world wars, their higher consciousness having been inspired not by golden mushrooms but by Karl Marx as filtered through the minds of Lenin and Stalin, wanted as quickly as possible a lasting abundance for everyone.

Contending that the empire option dramatically compromises the gospel vision of peace, Nelson - Pallmeyer jettisons just - war theory and advocates reclaiming Jesus» radical model of nonviolence, He challenges Christians to reject militarism and those aspects of their religious tradition that encourage or endorse violence, and he presents nonviolent alternatives that refuse to sanction violence as part of Cod's providential care of the world.

But in the absence of such means, the tradition of just war views armed conflict as an appropriate way to resist evil, protect innocent lives and restore just social relationships.

Writing in the Journal of Religious Ethics, they make clear enough, as it used to be said, where they are coming from: «Just war theory is properly understood as an expression of a tradition in Christian political thought that can broadly be described as Augustinian.

The major Christian tradition has not been pacifism, in the sense of refusal to share in any war, but it has been a testimony for peace in the sense that war is seen as a necessary evil at best and never something in which to glory.

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?

As distinguished from people holding to pacifism or the «holy war,» people holding to the just war tradition claim to make decisions on the empirically knowable facts of the case.

The full amplitude of the just war tradition would be capable of considering such components of complicity and even entrapment as part of the definition of just cause, but our public discourse has consistently described the case as if the history of Mesopotamia began in August.

The just war tradition makes theological sense as an expression of the character of communities concerned daily with justice and with loving our near and distant neighbors.

The tradition has been appealed to by journalists and politicians, as if it were common knowledge, as a basis for making (or denying) the claim that the war in the Persian Gulf should go on.

Do we teach the tradition to our soldiers and those who may become soldiers and do we assure them of our spiritual and material support as they abide by the tradition, whether that takes the form of refusing to fight in an unjust war, or fighting in a war but only justly?

Finally, and much as I appreciate rhetorical high spirits, I hope Professor Griffiths will permit me the observation that it really doesn't advance the ongoing debate to suggest that James Turner Johnson is blowing smoke when he explains how James Childress» seminal 1978 article on prima facie duties and the just war tradition jump - started the «presumption against war» trope.

Both traditions began to reach beyond an earlier sectarianism just as the post-World War II «postfundamentalist evangelical» coalition was beginning to emerge.

Such intention in the classic just war tradition, as we have seen, includes the avoidance of wrong intentions, which easily translate from Augustine's list into familiar contemporary evils: aggressive war for the aggressor's sole benefit; wars for reasons based on religious, ethnic, or ideological difference; use of force aimed at terrorizing or oppressing those on whom it falls for the benefit of the wielder of power.

The description of Catholic just war teaching as beginning with a presumption against war and ending with criteria whose function is to say when, if ever, that presumption can be overridden is faithful to neither of these Catholic traditions, that of the religious life or that of just war.

As we talk about the just war tradition that developed in the West, we should recognize that it overlaps in important ways with the jihad tradition.

Second, the logic of the classic just war tradition is reversed, so that within the jus ad bellum several recently invented prudential criteria are employed as if they were the most important, with correspondingly diminished attention to the fundamental deontological criteria, those described as «necessary» by Aquinas.

The conception of sovereignty as moral responsibility in the classic just war tradition contrasts importantly with the morally sterile concept of sovereignty in the Westphalian system.

Even though it borrows the tradition's terminology (such terms as «just war» and «right intention»), it tries to redefine the content of those terms to fit the paradigm of prima facie duty.

Because of the cultural changes of modernity, however, the just war tradition has been carried, developed, and applied not as a single cultural consensus but as distinct streams in Catholic canon law and theology, Protestant religious thought, secular philosophy, international law, military theory and practice, and the experience of statecraft.

As these examples show, the prudential criteria can be used in such a way as to displace the deontological requirements of classic just war traditioAs these examples show, the prudential criteria can be used in such a way as to displace the deontological requirements of classic just war traditioas to displace the deontological requirements of classic just war tradition.

The intellectual and practical challenge, however, is clear: to retain the core moral elements of the just war tradition, even as we acknowledge that they must be rethought, adapted and extended to cover our genuinely novel strategic situation.

This latter tradition is the tradition that includes the Augustinian conception of good politics as a just, and thus peaceful, social order; an associated conception of international relations; and the idea of just war defining the instrumentality of the just use of force in the service of both.

There is in this sense» the only interesting sense, conceptually speaking, so far as I can tell» a presumption against war enshrined in the just war tradition.

In Israel's earliest traditions Yahweh is frequently portrayed as a warrior — an image that has been deeply troubling to many thoughtful Christians opposed to war.

I have suggested elsewhere that value - free technology, the military - industrial complex, and narrow nationalism might be modern examples of such principalities and powers.9 Hendrikus Berkhof suggests that human traditions, astrology, fixed religious rules, clans, public opinion, race, class, state, and Volk are among the powers.10 Walter Wink sees the powers as the inner aspects of institutions, their «spirituality,» the inner spirit or driving force that animates, legitimates, and regulates their outward manifestations.11 They are «the invisible forces that determine human existence «12 When such things dehumanize human life, thwart and distort the human spirit, block God's gift of shalom, the followers of Jesus are rallied for a new kind of holy war.

were at least as subtle, coherent and devoutly held as anything homegrown, and those who did not learn from World War II and the decolonial period not to identify cultural - linguistic traditions with Christianity, are learning from contemporary cross-cultural exposures that many things thought to be unique are in fact quite common.

Moreover, Oregon has a long - standing tradition of anti-Catholicism, harking back to strong Ku Klux Klan activities earlier in the century, as well as pre-World War II efforts to prevent religious (especially Catholic) schools from operating, a movement that failed only on appeal to the Supreme Court.

This can be seen in the shift in accent in Biblical interpretation prompted by the work of Karl Barth following World War I. Prior to his initiation of a new approach, the Bible was being approached primarily as a body of content from the Judeo - Christian tradition.

But since the State tends of become the Beast that makes war on the saints (Rev. 13), i.e. to become totalitarian, it needs the checks of tradition, law and judiciary as well as opposition and revolution, to keep it a servant of justice.

The just war tradition came into being during the Middle Ages as a way of thinking about the right use of force in the context of responsible government of the political community.

A profoundly hostile secular culture wars against our efforts to achieve even a modest loyalty to the apostolic tradition, and, sadly, in the war we see the Church as a sometimes - unreliable ally.

There is an old tradition of antiradical violence in America and there have been periods, such as the First World War and its immediate aftermath and the McCarthy period after the Second World War, when radical thought of all varieties has been severely persecuted.

Although a cottage industry has sprung up to define jihad exclusively as an internal struggle to gain self - mastery in order to act morally, the classic Muslim tradition also uses the term to denote war against unbelievers to extend the territory governed by Islam (an idea not without its historical analogues in Christianity and Judaism).

I too am drawn to the Anabaptist tradition and believe it has something really special to offer Christians who are tired of the culture wars, as well as something important to say about how a post-Christian culture in the U.S. might actually be good for the Church.

Most recently, they have sought to wrestle — together with people of other faiths — with the awful issues everyone must confront today - nuclear war, hunger, disease, the despoiling of the ecosphere — and to reach into the various traditions as possible sources of values and visions for facing such horrors.

The just - war tradition, rooted in the ethical theories of Plato and Cicero and formulated within the Christian tradition by Augustine, Aquinas and the Protestant Reformers, defends military force as a last resort against grave injustice.

Important as the just - war tradition has been in the development of Christian thinking about war and peace, it gives insufficient weight to the central Christian calling to be agents of healing and reconciliation.

4 - LOM was so unimportant that it turns out the character in the 4 - LOM package wasn't even 4 - LOM, it was a character called Zuckuss who was also a bounty hunter with no lines who also stood still as the camera went past him, along with a lizard guy, a guy with a coffee pot for a head, a guy covered in ACE bandage and Boba Fett.The new Star Wars sequels have built upon this tradition.

The refusal of which was seen as breach of the traditions of war (Thucydides, IV, 97.2 - 99).

Out of the traditions and organizational culture established during the late 1940s and 1950s came AAAS's activism of subsequent decades on social issues such as racial justice, the environment, and the war in Vietnam.

(A deadly dull game that served as a rehearsal for war, quidditch is one Hogwarts tradition I was happy to see burn.)

It has become customary to place 2001 in a challenging or dark or dystopian sci - fi tradition as opposed to the all - conqueringly sucrose Star Wars.

Ryan Coogler's latest masterpiece, starring Chadwick Boseman as T'Challa / Black Panther, Lupita Nyong» o and Michael B. Jordan, thoroughly praises African traditions while tackling issues of self - doubt, family, love, Black feminist theory, political evolution, consequences of war and plenty of others.

In the tradition of the platoon drama, they represent different types — the young Student, the hearty Bavarian, the protective Lieutenant, and the married man Karl (the only one to be called by name)-- and have bonded as friends under fire, but the film chronicles the way the war grinds them up and leaves them dead or broken.

If Wonder Woman laid the groundwork for strong female heroes, then Black Panther continues that tradition by giving actresses Danai Gurira (The Walking Dead) and Lupita Nyong» o (Star Wars) the chance to be just as dynamic and powerful.

But Sanctuary II's apparent interdiction of the last living Asgardians remains hugely impactful for setting the stage for «Avengers: Infinity War,» which when it kicks off will, apparently, find Thor in Thanos» possession, at least for a moment (it's likely, as is tradition for the stingers, that this scene is actually in «Infinity War»).