Sentences with phrase «with pacifists»

And not with pacifists.

So I might as well start acting like it — with my friends, with my enemies, with Rob Bell, with John Piper, with Republicans, with Democrats, with pacifists, with soldiers, with gays and lesbians, with Westboro Baptist Church, with the poor, with the rich, with the Japanese who lost everything on Friday and, as hard as it is, with the red - faced evangelists who say they deserved it.

Many people believe along with the pacifists that war does indeed necessarily involve evil actions and so any attempt to impose a moral standard on our conduct is doomed from the start.

To the extent you sympathize with that movement, he's all the more interesting and attractive, just as the man wearing a peace symbol is to the woman with pacifist sympathies.

After 1968, there were also changes to the Churches» Commission on International Affairs, which now came to express a radical Third World perspective, often non-aligned or «anti-Western» on international issues and with a pacifist tendency.

He and his glamorous German wife (Romy Schneider) hide out with his pacifist friend (Henri Serre, of «Jules and Jim.»)

Not exact matches

The House of Commons is set to approve the measures with a big majority after the pacifist leader of the Labour Party, Jeremy Corbyn, said he would allow his lawmakers a free vote, rather than impose a party whip.

Only in Quebec, with its «pacifist tradition,» are most people opposed to the war, Harper said.

U.S. Episcopal Presiding Bishop Edmund Browning, commenting on Keshishian's speech, agreed with the analysis, and went on to declare the just war tradition dead: «If Augustine arid Aquinas were alive now, and had to contend with the smart bomb, they would be pacifists.»

They don't have to be pacifists, they don't have to be justice warriors; I just want them to think they've got a problem with war.

My more basic concern as a Christian pacifist would of course be with the third.

J. Denny Weaver, professor of religion at Bluffton College (a Mennonite college in Ohio), puts it this way in his article «Pacifist Response to 9 - 11»: «It is unfair to assume that pacifists, who did not create the situation in the first place... can now be parachuted into the middle of [the crisis] with a ready - made solution.»

Ideally both groups are committed to peace and disarmament, but some Christians find it difficult to take a pacifist, nonviolent line because they are compassionately involved with liberation movements seeking to overthrow dictatorial governments.

Shi'ites and Sunnis, Arabs and Persians, extremists and moderates, militants and pacifists, unemployed youth and disenchanted women all give evidence to a dissatisfaction with the unfulfilled promise of Islam.

I always ask a pacifist if he or she would be willing to live without a police department or whether if their own loved ones were threatened by say a man with a knife at their loved ones throat and they had a gun would they use it?

I am with him at the start when he says «we are very bad at symbols these days,» and I agree with his conclusion that for non «pacifists, opposing violence with force is the right option.

In the book's first chapter, «Why the Christian Church is not Pacifist,» he argued that «the failure of the Church to espouse pacifism is not apostasy, but is derived from an understanding of the Christian Gospel which refuses simply to equate the Gospel with the «law of love.»

He decided not to have anything to do with «the war business» again and became a pacifist.

What does nuclear deterrence have in common with (1) pacifist idealism, (2) the modern notion that warfare must be total, and (3) romanticism's vision of history?

He was faced with military service — a difficult thing for one who held pacifist views — but was needed by the Confessing Church for his leadership.

Bonhoeffer, forsaking his pacifist's views, agreed to cooperate but requested advance knowledge to enable him to sever ties with the Confessing Church.

She stated: «The true pacifist is a redeemer, and must accept with joy the redeemer's lot.

I may be the very worst pacifist, but perhaps with time I'll become a better one... or at least one who doesn't shout at the TV.

Most Popular Comment (with 14 «likes») In response to «Rachel, The Very Worst Pacifist,» Scot Miller wrote: «Maybe the problem is how we think about pacifism.

Do you wrestle with these sorts of questions as a pacifist and have you been able to resolve them to your satisfaction?

But sometimes I get the idea that, particularly with the younger folks, it's become something of a fad - like, they've read one Shane Claiborne book, changed their Facebook profile to «Christ follower,» made a few protest signs, and called themselves pacifists, without really wrestling with some of the challenging implications of this position.

Even when I was a pacifist, I lived in a very high - crime neighborhood, and called the cops on numerous occasions so that officers with guns could go after the criminals with guns and lock them up in our tremendously violent prison system where guards with guns would keep them there.

The section on just war theory closed with a warm affirmation of the value of a pacifist witness within the Catholic Church, claiming that it shares with just war theory «a common presumption against the use of force as a means of settling disputes.»

Furthermore, it is a well - known fact that the early Christians were pacifists, partly because military duty was not required of them by the Roman state but also because of an implicit sense of the incompatibility of war with the gospel of love.5

Soft just war theory is characterized by seven key components: a strongly articulated horror of war; a strong presumption against war; a skepticism about government claims; the use of just war theory as a tool for citizen discernment and prophetic critique; a pattern of trusting the efficacy of international treaties, multilateral strategies and the perspectives of global peace and human rights groups and the international press; a quite stringent application of just war criteria; and a claim of common ground with Christian pacifists.

Finally, the difficulty pacifists of the messianic community have in trying to think in just war terms is further evident from Hauerwas and Sider's parting shot: to wit, if just war is compatible with the gospel, then why be sad about fighting a just war?

Even for pacifist cheek - turners, there is simply no escaping the world of Jesus Barabbas and whatever circumstances brought him face to face with Pilate's power and caprice.

Hard just war theory reverses these emphases, replacing them with the following: a presumption against injustice and disorder rather than against war; an assumption that war is tragic but inevitable in a fallen world and that war is a necessary task of government; a tendency to trust the U.S. government and its claims of need for military action; an emphasis on just war theory as a tool to aid policymakers and military personnel in their decisions; an inclination to distrust the efficacy of international treaties and to downplay the value of international actors and perspectives; a less stringent or differently oriented application of some just war criteria; and no sense of common ground with Christian pacifists.

But a chorus of dissatisfaction with just war theory is gaining strength in the U.S., and not just from pacifists and others who dissent from the tradition on principle.

From 1947 to 2008... All in the name of their Pacifist God... Ironic... Reagan talked Saddam in Iraq, into going to war with Iran... and that Iran - Iraq war lasted the full term of Reagan's run in the Oval Office...1980 - 1989..

When faced with the question of how to deal with violence, most people think there are only two options: either be violent in return, OR lay down and die as a pacifist.

His pacifist morality was of one piece with what emerged in his initial reflections about the nature of God's power.

The unfortunate lot of the responsible Christian politician in this life is to act in the world of power politics with all its messiness and moral impurity, while looking to the morally pure life of the Christian pacifist for a reminder of how man should treat» and, God willing, in the life to come will treat» his fellow man.

It really is hard sometimes to be the peace loving pacifist when faced with such outright racist rhetoric.

To charge a pacifist with lack of patriotism or with cowardice, or to call a nonpacifist Christian a militarist or a warmonger, accomplishes nothing except to reveal one's ignorance and arouse bad feeling.

You're the one who thinks the truth is racist, you're the one who said it's hard being a «peace loving pacifist» when confronted with truth.

Pacifists are sometimes charged with being naive at this point, and too trustful of human nature.

Believers of different stripes have variously cast him as a socialist revolutionary (Terry Eagleton), a dreadlocked Rastafarian (Robert Beckford), a pacifist (Shane Claiborne), or a Rambo - figure ready for a scrap with any liberal theologian who crosses his path (Mark Driscoll).

They raised my sister and I to be tolerant, charitable, humble pacifists without beating us about the head with a Bible.

In fact, pacifist theorists have urged the development of a civilian - based non-military defense, which would encompass organized but nonviolent resistance, refusal to cooperate with occupying forces, and efforts to undermine enemy morale.

I have grown increasingly dissatisfied with the gulf separating pacifists from defenders of just war.

Pacifists insist that to resort to warfare, even for a moral end, is to adopt a means inconsistent with the Christian's calling.

«The main problem with pacifism» runs a second objection,» is that the pacifist places a higher value on his or her own purity of conscience than on saving others» lives.

Here the Pope speaks in line with a long Catholic tradition and will not be opposed except by a few absolute pacifists.

Pacifists and defenders of just war can agree that every life is tainted with sin, and that evil will inevitably arise, but still disagree about how we ought to respond when it does arise.