Despite all influences to the contrary, it lifted a standard of judgment in the light of which the Christian conscience at its best could not be content
with social evil.
Yet the same people who applaud Christianity's break with the law may be found demanding tougher laws, more rigorous enforcement and longer prison terms to deal
with the social evils of our own day.
Not exact matches
Finally, there remains one pressing objection: Is not an appeal for an activist movement of direct, albeit nonviolent, confrontation
with evil social structures fundamentally incompatible
with Jesus» call for nonresistance?
This fact,
with the resulting intermixtures of good and
evil, is clearly illustrated by differing attitudes toward racial segregation in the North and South of the United States, or the presence of nontheological
social factors in the creation of the various denominations of the Christian Church.
Even if the human person is most himself and freest when least encumbered
with social, traditional, religious or familial ties, society is a necessary
evil which protects as much as possible the freedom of the individual without being much of a threat to it.
Social action groups are excellent for couples in this stage, keeping them involved with problems and perspectives beyond themselves, while using their aggressive energy to help reduce a social evil and make it a better
Social action groups are excellent for couples in this stage, keeping them involved
with problems and perspectives beyond themselves, while using their aggressive energy to help reduce a
social evil and make it a better
social evil and make it a better world.
He concludes that more attention to the Bible did not necessarily mean more virtuous action; that personal engagement
with the Bible did result in self - sacrificing service, but also in divisive hubris, mistaken interpretations (such as the identification of America
with ancient Israel), and blindness to
social evils; and that Protestant spiritual individualism undercut corrupt hierarchies and supported democracy, but also promoted political excesses and violent anti-Catholicism.
Theology has not given adequate attention to the
social idealizations of
evil... The new thing in the
social gospel is the clearness and insistence
with which it sets forth the necessity and the possibility of redeeming the historical life of humanity from the
social wrongs which now pervade it... The
social gospel seeks to bring men under repentance for their collective sins and to create a more sensitive and more modern conscience.
The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God
with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on
social sin and structural
evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.
Then the article turns to theology,
with the argument that warfare resembles other
social ills (e.g., «suffering, poverty, and disease») which have released forces both good and
evil.
As citizens, we need to dispense
with the idea that pluralism implies an obligation to ignore or accommodate serious
evil in the name of
social harmony.
Many who did not go this far stressed the need of human effort to build the kingdom,
with a strong emphasis on the need to attack and eliminate the
social evils of war, injustice, and oppression.
The kingdom then becomes moral and ethical obedience to God's call within the total sweep of personal and
social living,
with special emphasis on the human responsibility to correct the
evils of an unjust and unloving society.
It is corporate
social sin, by great groups of persons against great groups of persons, that causes the most serious
evil consequences and is hardest to reckon
with.
It would only do so were we to understand human nature, in the manner of Rousseau, to be intrinsically good,
with evil a mirage of unjust
social life that will disappear
with the transformation of corrupt institutions.
While I've become disillusioned
with this approach, I've also found the evolutionary optimism /
social gospel route to be discouraging because, as Wright suggests, «it will never solve
evil retrospectively... (and it) underestimates the nature and power of
evil itself...»
My concern is to show that in each of the several topics to be considered — Christianity as an organic whole; the fact of
evil known to every one of us; the meaning of human personality in itself, in its familial, and in its
social aspects; and the religious community — becoming and belonging must be taken
with utmost seriousness.
The reality of death as a fact: the inescapable element of decision and the consequences in searching appraisal: the
social or communal nature of human existence, coupled
with the honest recognition that no man is in and of himself a perfect agent of the purpose of God and the love of God: the joy of fulfillment
with one's brethren in the imperishable reality of God: and the terrible character of
evil — these were values which the older scheme somehow affirmed and expressed.
Not surprising, it has taken the Church a long time to develop a critical and prophetic theology
with which to confront the
social evils and oppression which have condemned the majority of the human family to abject poverty and dehumanizing life.
I concluded the analysis of these two camps
with a quote from Dr. Vernon Grounds, president of Evangelicals for
Social Action: «[The question of whether we should use aborted fetuses for this kind of research] comes back to «Shall we do
evil that good may come?
She was doing
social work
with young women and had come to the conclusion that abortion is, in some cases, the lesser
evil.
Syriza, on the other hand, has its roots in more traditional radical left politics, but in the past four years it has ditched doctrinal debates about the
evils of capitalism and embraced Keynesian solutions to deal
with Greece's debt and
social crisis.
(Of course, technology isn't all
evil, because there are tons of ways you can keep in touch
with your friends, especially far - flung ones, on
social media and never leave the couch.)
The latest drama from Jason Reitman (Juno, Up in the Air) focuses on the
evil that our current fascination
with texting,
social media and the Internets hath wrought, from sexting moms and porn - addicted kids to Adam Sandler being able to order a high - priced call girl from his laptop.
None are notable save for the minor title tune, which suffers from a ludicrous rendering where the King lies on a beach «singing» along
with a song on the radio to a
social worker who has
evil designs on him.
Built around the hoariest of plot devices (a Dubliner stalked by his
evil doppelganger),
with hammy acting to match, this attempt to highlight the
social cost of Ireland's economic revival suffers from the same identity crisis as its tormented hero.
A while back, a candid photo was posted on
social media showing Brosnan doing the «hear no
evil, speak no
evil, see no
evil» pose
with LOGAN actor Hugh Jackman and DEADPOOL star Ryan Reynolds.
Sure some of its wit seemed a bit forced - see no
evil, speak no
evil, hear no
evil - but
with that the viewer gets an epic look at the the
social make up of the ape society.
Role of psychology to deal
with different
social evils by focusing on the root cause of these
social evils.
Marketing, particularly
social networking, is a necessary
evil if you want to do more than just share your stories
with a few friends and family members.
With its proprietary engine, «Super Evil games deliver console - quality graphics, precision controls and social gameplay experiences not possible with an out - of - the - box tablet engine solution,» states Super Evil Megac
With its proprietary engine, «Super
Evil games deliver console - quality graphics, precision controls and
social gameplay experiences not possible
with an out - of - the - box tablet engine solution,» states Super Evil Megac
with an out - of - the - box tablet engine solution,» states Super
Evil Megacorp.
With its proprietary engine, «Super Evil games deliver console - quality graphics, precision controls and social gameplay experiences not possible with an out - of - the - box tablet engine solution,&ra
With its proprietary engine, «Super
Evil games deliver console - quality graphics, precision controls and
social gameplay experiences not possible
with an out - of - the - box tablet engine solution,&ra
with an out - of - the - box tablet engine solution,»
Casual Connect Europe Videos on Gamesauce: Erik Goossens: Indie Developers and Advertising Vicenç Marti: Community First Inna Zaichenko: A Passion for Games Scott Foe's
Evil Hilarity Sebastien Borget on Educational
Social Gaming Yaniv Nizan: Don't be Afraid to Win Chris Natsuume: Making a Difference Robert Winkler: Standing out
with Substance Cristi Badea: Opportunity for All, Even Underdogs Teut Weidemann: Understanding Why Equals Win
At this year's GameCity event in Nottingham, I sat down
with Blow to talk about The Witness, how he's avoiding the design flaws that killed adventure games in the mid-90s, and why, in his opinion,
social games are
evil.
Then in the last couple of days, all the western Resident
Evil game
social sites have been updated
with a new image akin to the old Resident
Evil 2 PAL region logo and to the font in the original announcement video.
1:30 — 2:30 pm Thomas J. Lax in conversation
with Sondra Perry Sondra Perry, the subject of the solo exhibition Resident
Evil at The Kitchen (2016) and Thomas J. Lax (Associate Curator, Museum of Modern Art) discuss legacies of media art, the role of appropriation, and the stakes of representing violence and
social protest.
This juxtaposition of human
evil with the innocent child may be a reaction to Japan's rigid
social conventions.
Critic Eleanor Heartney described the biennial as «
social work or therapy»
with pieces that were «numbing didactic,» and said that too many of the «most prominent works simply target the white male power elite as the source of all
evil.»
The problem
with this «end justifies the means» argument — where the means involved is the abhorrent use of a pejorative descriptor to devalue the arguers of alternative points of view rather than their arguments at the political and
social level — is that it is as close to absolute
evil in
social and public discourse as it is possible to get.
The Canadian Bar Association supported «retaining section 13 as a useful tool,» but had reservations about the punitive fines and stated in a paper that promotion of hatred is a «
social evil» that has increased
with the proliferation of the Internet, and that the standard for wilful promotion of hatred in the Criminal Code is very hard to prove.
(10) The Court then explained, after stating that drug addiction represents a serious
evil for the individual and is fraught
with social and economic danger to mankind, that such trafficking could reach a level of intensity that might directly threaten the calm and physical security of the population as a whole or a large part of it.