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I would still argue that in joining the group in the first place, you accepted (consented to) the possibility of removal.When it comes to group dynamics those who are expelled from a group don't believe they have violated the groups rules if they are sincere. There typically isn't consent when a member is forcefully expelled from groups.
Of course there are. That's what things like complaints procedures and professional standards bodies are for.No there aren't.
If party B is the government, of course it's ethical for government to actually govern. I do appreciate living in a participatory democracy where citizens have some input into that governance; I think that's part of providing a healthy balance and accountability (however flawed it is in reality).It's no more ethical for party B to exercise authority and power over you than it is for you to exercise authority over them.
I'd argue that citizenship in a country is a form of conceding power to the government.Power doesn't automatically belong to others, it only really belongs to them when we concede it to them.
I'm not saying that everything governments do is automatically right (and taking life would be right up there as an example of misuse of power).Yet when it comes to power it is used without consent. The governments of the world don't need your consent to exercise power and take your life. They will do so regardless of how you feel.
I, at least, can point to Scripture as a reference point for my position, though.Indeed we do. You're approaching power from a liberal perspective, whereas I am approaching power from a realist and elite theory perspective.
I'd argue that we can, at least, aim for a baseline of the common good; for example, (to be really simplistic), to ensure that nobody has to sleep rough. Or that everybody has access to food and safe drinking water. Or that everyone has access to education, or healthcare. That's not about particular groups, but about at least looking at the lowest level of a hierarchy of needs across a society.The problem is there are contradictory views about what the common good is and who it benefits. There is no such thing as a society where everyone benefits or is favored. Any appeal to a common good in a pluralist system will be the dismantling of the particular groups which are part of the pluralist system.
Doesn't make them right, though.You mean things every civilizations has done since the dawn of time? Christians aren't unique in having those things as part of our civilizational heritage.
Of course that's not what I'm saying. Having power is fine, as long as we don't misuse it.We are apparently so unique that we ought not have power at all.
But if you only see power in the coercion of others, that's a problem. Power is much more fundamental than that, in the sense of simply being able to do things.
I'm not saying we can't work to change systems; in fact I'd argue we should. But there's a right and a wrong way to do that.If you say we can have power, it can only be power within the frame of the current system which means subordination to said system.
If that were true, we'd never have seen the Donatist movement. Even back then, people were people, with a range of reactions to difficult situations.The reason I asked that question specifically is because I am convinced the early Christians would have been willing to die for each other, even if the whole group died rather than deny the name of Christ.
That's a matter of opinion. And forgoing gathered worship for a time, is a far cry from idolatrous sacrifice.Even now you defend the policy and say it was justified, when in retrospect it clearly wasn't and was an overreaction.
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