Sentences with phrase «with justice in this world»

Not exact matches

Korean leaders to meet at North - South border on Friday: BBC Chinese geologists say N. Korea's main nuclear test site has likely collapsed: WaPo China air force intimidates Taiwan with military flights around island: Reuters Conservative Supreme Court justices appear to back Trump's travel ban: The Hill French president expects Trump will withdraw from Iranian nuclear deal: BBC Rising interest rates keep Wall Street on edge: CBS Investors will focus on various inflation numbers in days ahead: Bloomberg A closer look at the 10 - year Treasury yield's rise to 3 %: Calafia Beach Pundit T. Rowe Price's assets under mgt top $ 1 trillion — a sign of active mgt growth: P&I World trade volume slumped 0.4 % in Feb, first monthly loss since Oct: CPB

In so doing, he has appeased His Holiness, Justice, and Wrath; He has conquered the enemy that we brought into the world by our rebellion, which is death itself, by rising from the dead and living and reigning as victorious King and Savior; and He has reconciled those who believe in Him to Himself that they may live life eternal with Him at the consummation of all perfection, for perfection will be restored as He has promiseIn so doing, he has appeased His Holiness, Justice, and Wrath; He has conquered the enemy that we brought into the world by our rebellion, which is death itself, by rising from the dead and living and reigning as victorious King and Savior; and He has reconciled those who believe in Him to Himself that they may live life eternal with Him at the consummation of all perfection, for perfection will be restored as He has promisein Him to Himself that they may live life eternal with Him at the consummation of all perfection, for perfection will be restored as He has promised!

Melbourne focused on the identification of Christianity with the poor and marginalized of the world in their struggle for liberation and justice.

She insists on an essentially theological view of the world as the only appropriate starting point for effective radical politics — the only way to maintain a right understanding of what we are about and to avoid partisanship in our efforts to do justice, love mercy and walk humbly with God.

And just as out of the small house of Nazareth came a child who grew into a man who was the salvation of the world, so out of this domesticity, grounded in the pre-eminence of the values of the spirit, came the fidelity to a sense of covenant with God in justice and freedom.

With my own possibly - controversial book coming out in the next year, with a heart awakened to justice and mercy in our weary and poor world, with three small souls in my own care, I want to learn what it means to be liWith my own possibly - controversial book coming out in the next year, with a heart awakened to justice and mercy in our weary and poor world, with three small souls in my own care, I want to learn what it means to be liwith a heart awakened to justice and mercy in our weary and poor world, with three small souls in my own care, I want to learn what it means to be liwith three small souls in my own care, I want to learn what it means to be light.

I identify with hipster Christianity's interest in social justice and thinking about how the church is meant to be for the world (i.e. the Gospel as positive, transformative power) as opposed to against it.

Laudato Si, last week's encyclical from Pope Francis, seeks to address a plethora of problems in the modern world — predominately focusing on environmental issues, distributive justice, and perceived problems with consensus developmental economic theory.

With other feminists, I believe that we must consider the likelihood a) that countries with less stringent guidelines for ova donation will proceed more efficiently with research; b) that countries in the one - third world will likely benefit from research using ill - gotten gametes; and c) that advocates for ESCR will argue that, for the sake of justice, the U.S. needs to implement more liberal guidelines for gamete procurement so as to avoid the injustice inherent in situationWith other feminists, I believe that we must consider the likelihood a) that countries with less stringent guidelines for ova donation will proceed more efficiently with research; b) that countries in the one - third world will likely benefit from research using ill - gotten gametes; and c) that advocates for ESCR will argue that, for the sake of justice, the U.S. needs to implement more liberal guidelines for gamete procurement so as to avoid the injustice inherent in situationwith less stringent guidelines for ova donation will proceed more efficiently with research; b) that countries in the one - third world will likely benefit from research using ill - gotten gametes; and c) that advocates for ESCR will argue that, for the sake of justice, the U.S. needs to implement more liberal guidelines for gamete procurement so as to avoid the injustice inherent in situationwith research; b) that countries in the one - third world will likely benefit from research using ill - gotten gametes; and c) that advocates for ESCR will argue that, for the sake of justice, the U.S. needs to implement more liberal guidelines for gamete procurement so as to avoid the injustice inherent in situation b).

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.

In every act of prayer, we express our belief that God created the world with love and purpose, that we, at times, feel hopeless and lost, and that God illustrates what it means to perform deeds of justice and righteousness in the worlIn every act of prayer, we express our belief that God created the world with love and purpose, that we, at times, feel hopeless and lost, and that God illustrates what it means to perform deeds of justice and righteousness in the worlin the world.

Our selfish isolationism, our refusal to participate in the effort to build a world order of peace and justice through the League of Nations, our aloofness from the World court, our scuttling of the London Economic Conference, our interference with the free flow of goods by high tariffs, our Oriental Exclusion Act, our arming of Japan for her war upon China, are a few of the counts in the indictment which the God and Father of all mankind must bring againsworld order of peace and justice through the League of Nations, our aloofness from the World court, our scuttling of the London Economic Conference, our interference with the free flow of goods by high tariffs, our Oriental Exclusion Act, our arming of Japan for her war upon China, are a few of the counts in the indictment which the God and Father of all mankind must bring againsWorld court, our scuttling of the London Economic Conference, our interference with the free flow of goods by high tariffs, our Oriental Exclusion Act, our arming of Japan for her war upon China, are a few of the counts in the indictment which the God and Father of all mankind must bring against us.

There is as yet no power able to deal with the major structural changes that are required for justice in the world, so that all persons may have what they need for decent human existence, existence that the modern world has ample means to provide.

And you who have been faithful will stand with God in a world of justice and peace.

In doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitIn doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibility.

When the Pentateuch is understood in its entirety, it appears that the message of the Pentateuch is that God was never angry at people and never wanted sacrifices and offerings, but wanted instead a people for Himself who lived by faith in God and with justice and mercy before a watching world.

O'Donovan attributes it in part to a century of world - weariness and a loss of nerve, an impatience with incremental justice and compromise.

In view of continued presidential certification and support of the government of El Salvador, I would conclude, «There can be no peace in a world whose obsession with security leads to denying the claims of human rights and justice.&raquIn view of continued presidential certification and support of the government of El Salvador, I would conclude, «There can be no peace in a world whose obsession with security leads to denying the claims of human rights and justice.&raquin a world whose obsession with security leads to denying the claims of human rights and justice.»

And may God bless you with enough foolishness... to believe that you can make a difference in the world, so that you can do what others claim can not be done, to bring justice and kindness to all our children and the poor.

A second issue has to do with justice — in this case, justice for the emerging new nations of the Third World.

But of course this faith in providence is assailed by quite another question, with which the idea of law could adequately deal in its own way — the question of suffering, of the justice of God, of His righteousness in the ordering of the world.

A Response to Responses») writes: «Today the uniqueness of Jesus can be found in his insistence that salvation or the Reign of God must be realised in this world through human actions of love and justice, with a special concern for the victims of oppression or exploitation.»

To many, who go so far as to agree with the observation that religion finds itself in a state of crisis (and there are, indeed, many who will not even admit the justice of such an observation) a new theological movement, which has attracted the attention of the whole Christian world, appears to be the only savior.

Muslim leaders also try to promote peace with justice through their participation in inter-religious organizations like the World Congress of Religions for Peace.

The church seems to believe that the eschatological hope of which Paul speaks in I Thessalonians 4:13 - 18 and in other places will be realized by steeping itself in spiritual exercises that have nothing to do with justice and righteousness in the world.

There the Church is required to identify itself with the world, not only in its perplexity and distress, its guilt and its sorrow, but also in its real acts of love and justice - acts by which it often puts the Churches to shame.

In response we ought to be proponents of a vision for our world that links justice with mercy, and we ought support leaders who recognize in this linkage the possibility of peace and reconciliatioIn response we ought to be proponents of a vision for our world that links justice with mercy, and we ought support leaders who recognize in this linkage the possibility of peace and reconciliatioin this linkage the possibility of peace and reconciliation.

As I thought I had made reasonably clear in my article, the just war way of thinking about the moral exigencies of world politics begins with a presumption for justice — a presumption that the magistrate has the moral obligation to defend the common good, even at the risk of his own life — and then proceeds to a moral analysis of the various means available for securing justice, which can include proportionate and discriminate armed force.

When we Americans talk about war and its justice, we're not Swedes or Malaysians, we're Americans; we're the most powerful nation on earth, with the largest military, the single nation in the world today most likely to threaten and use military force.

Hauerwas reminds us of writings in which he has talked about cooperation with others in the search for justice, and he now flatly asserts, «Something has gone wrong when the church is not learning from the world how to live faithfully to God.»

He visited countries in the Middle East, Africa and Europe, where he explained the black struggle for justice in the U.S. and linked it with liberation struggles throughout the world.

We are, then, resident in this world, with the task of making it, so far as may be, a replica of the perfect justice and utter charity of our homeland, but not surprised nor in despair when the work can not be brought to complete fulfillment because the conditions of our present place of residence do not permit, or our selfishness and pride interfere.

«And may that Being who is supreme over all, the Patron of Order, the Fountain of Justice, and the Protector in all ages of the world of virtuous liberty, continue His blessing upon this nation and its Government and give it all possible success and duration consistent with the ends of His providence.»

Emboldened by the pope's overt approval of his regime, made manifest in their meeting in Rome this past spring, the octogenarian dictator boasted: «We have founded an equitable society with social justice and extensive access to culture, attached to traditions and to the most advanced ideas of Cuba, Latin America, the Caribbean and the world.»

For example, there is the common emphasis on otherworldly salvation for individual souls, with no corresponding emphasis on the social conditions that oppress and distort those souls and with no concern for justice in this world.

12 He wrote of «the impossible problem of reconciling infinite benevolence and justice with infinite power in the Creator of such a world as this,» 13 and concluded: «the notion of a providential government by an omnipotent Being for the good of his creatures must be entirely dismissed.»

Because our overhead costs are low, we are able to support missionaries throughout the world, Because our members are active, we are able to finance and engage in a variety of evangelistic, educational and justice ministries locally, and to partner with local congregations in many parts of the world.

The very search for a solution to life's problem was to the writer only «a striving after wind,» (Ecclesiastes 1:13 - 14) and in the end, seeing wickedness in the place of justice and evil men where the righteous should have been, (Ecclesiastes 3:16) he «hated life,» (Ecclesiastes 2:17) denied all moral government in the world, and concluded that although a man, in the intensity of his search, «see no sleep with his eyes day or night,» he will never understand what life is all about.

The Christian realist regards the pursuit of sanctity as the calling of a few individuals, and incompatible with the demands of pursuing justice in a sinful world.

The good news about the glory of divine goodness is neither rightly proclaimed nor rightly heard if it is not combined with the bad news about the great justice which prevails in God's world.

Believers are emotional weaklings, unequipped to deal with the reality of the mortal world we exist in, so they bury their heads in a fallacy world where there exists order and «justice», but such things are the trivial vices of petty man who would lose their minds if they were ever made to accept the idea that in the grand scheme, nothing matters.

And while this world, all of us, mock you, curse you, blame you, reject you, and accuse you, instead of rising to your own defense and turning the mirror of judgment and justice upon us, you instead listen patiently and intently, just as Dostoevsky described in the Grand Inquisitor, and respond with a kiss.

My aim is to nourish what I believe is an emerging new consciousness among many potential dreamers and doers in the churches who can help provide us with the visions and the values we need to promote a movement toward an ecologically optimum world community full of justice and joy in which the human race can not only survive but embark on exciting new adventures of physical and spiritual enjoyment.

Jesus says, «Through this baptism, I «take up arms with you, John, an (l join this revolution whereby God's justice will be manifest in the world.»

Christian dialogue with people of other living faiths and the world wide struggle for justice are the other two areas referred to in the process of globalization.

Today these various concerns about culture, socio - economic justice, true equality for women, institutions, and the natural world are in some tension with one another.

Only when clergy too engage the world in witness, charity, and justice, thereby escaping the ghetto of the institutional church, does their soma group become the body of Christ with its peculiar gifts and graces.

Christocentrism could no longer cope with the challenge of religious pluralism; universalism did not grasp the depth of alienation among the poor and the marginalized; salvation history did not do justice to the plural histories of the world's many cultures and nations; the unity of the Church in Christ offered no power or guidance in overcoming sexism, racism and human exploitation.

A few of the obvious drives that pack us off, daily or weekly or episodically or, for some, in hope, permanently, are fear or even terror in the particular given set of circumstances; the sheer discouragement and exhaustion of facing questions without answer; profound disillusionment — it takes many forms — with the pertinent, prevailing system or systems; deep and bitter contempt for one's own society, bred of the abysmal failure to attain in consistent practice even a semblance of the justice professed and acclaimed; despair — so it was with the college generation of the late sixties — over the formidable obduracy of a political establishment in going its merciless way quite apparently deaf to the cries of anguish of its empathetic and real victims, victims by the tens of millions here and around the world.

Each of the four referents or areas of theological concern in globalization - mission, ecumenism, dialogue with world religions, and the struggle for justice — has within it a persistent plurality that seeks to obliterate their identities, draw them around one center, and integrate them into the life of one single community.