Quotes About Justice

You are all born free and equal, and free you shall all die.

You cannot pretend to be a humanitarian while praising capitalist regimes.

You must, therefore, know your limits of self-defence; so as not to cross the line of mercy and forgiveness.

He will give justice to His chosen ones, those who have received His promises as a spiritual inheritance.

Poet Walt Whitman, a Civil War hospital volunteer who later interviewed pardon-seeking Confederates, remarked that "in any other country on the globe, the whole batch of Confederate leaders would have had their heads cut off.

Worst of all, the regulatory agencies may presume anyone they charge to be guilty unless he proves his innocence, and he has but limited standing and scope to appeal the agency's decision to a real court, effectively "making the commission's decisions on fact final and conclusive," the ABA objected.

Busing, affirmative action, and abortion are but the three most glaring areas in which the justices have made law from the bench, with no constitutional license to do so.

But after a frustrated Franklin Roosevelt threatened to enlarge the high bench and pack it with his partisans, Justice Owen Roberts, in the infamous switch in time that saved nine, stopped finding New Deal legislation unconstitutional, so that 5–4 decisions against FDR became majority decisions allowing his schemes.

Our local communities, once vibrantly self-governing, have lost vital autonomy, as the Court has hemmed in their ability to police themselves and regulate their schools, all in the name of atoning for America's original sin of slavery but in fact harming black Americans more than helping them.

As James Madison put it, because men are not angels—because they can (and do) rob, rape, kill, and conquer—they need a government to restrain and protect them, an "institution to make people do their duty.

Something has gone seriously awry with this Court's interpretation of the Constitution.

people who believe in the resurrection, in God making a whole new world in which everything will be set right at last, are unstoppably motivated to work for that new world in the present.

If what we want is God's justice, coming to sort things out, we will do better to get entirely out of the way and let God do his own work, rather than supposing our burst of anger (which will most likely have all sorts of nasty bits to it, such as wounded pride, malice and envy) will somehow help God do what needs to be done.

But the voice goes on, calling us, beckoning us, luring us to think that there might be such a thing as justice, as the world being put to rights, even though we find it so elusive. We're like moths trying to fly to the moon. We all know there's something called justice, but we can't quite get to it.

La belleza, como la justicia, se nos escurre entre los dedos. Fotografiamos una puesta de sol, pero todo lo que conseguimos es el recuerdo del momento, no el instante en sí.

Jesus died for our sins not so that we could sort out abstract ideas, but so that we, having been put right, could become part of God's plan to put his whole world right. That is how the revolution works.

When God wants to sort out the world, as the Beatitudes in the Sermon on the Mount make clear, he doesn't send in the tanks. He sends in the meek, the broken, the justice hungry, the peacemakers, the pure-hearted and so on.

If you believe in resurrection, you believe that the living God will put his world to rights and that if God wants to do that in the future, it is right to try to anticipate that by whatever means in the present.

The line between justice and injustice, between things being right and things not being right, can't be drawn between "us" and "them." It runs right down through the middle of each one of us.

The work of the kingdom, in fact, is summed up pretty well in those Beatitudes. When God wants to change the world, he doesn't send in the tanks. He sends in the meek, the mourners, those who are hungry and thirsty for God's justice, the peacemakers, and so on.

The New Testament picks up from the Old the theme that God intends, in the end, to put the whole creation to rights.

A piety that sees death as the moment of "going home at last," the time when we are "called to God's eternal peace," has no quarrel with power-mongers who want to carve up the world to suit their own ends. Resurrection, by contrast, has always gone with a strong view of God's justice and of God as the good creator. Those twin beliefs give rise not to a meek acquiescence to injustice in the world but to a robust determination to oppose it.

But the failure of Christianity is a modern myth, and we shouldn't be ashamed of telling the proper story of church history, which of course has plenty of muddle and wickedness, but also far more than we normally imagine of love and creativity and beauty and justice and healing and education and hope. To

Beauty matters, dare I say, almost as much as spirituality and justice.