Sentences with phrase «christian idealism»

None of these has openly and categorically repudiated international law, but by cutting themselves loose from the never fully accepted common Christian idealism they have rendered more difficult the building of a world order toward which, largely because of Christianity, a beginning has been made.

But these strains of Christian idealism have been attenuated and washed out in a great flood of religious and secular sentimentalism.

Finally, we must reject the kind of Christian idealism that appears from time to time in the history of the church.

Not exact matches

Lynn, that is a common view, but I opt out of the moral idealism that says that Christians should be (or even MUST be) this or that.

Victor said: «Lynn, that is a common view, but I opt out of the moral idealism that says that Christians should be (or even MUST be) this or that.

(M. G. MacGrath, Bishop of Panama, put it precisely (April, 1968): «The idealism and impatience of some of our best Christian leaders lay them open to the emotional appeal of the guerrilla heroes.

When however to the legacy of criticisms ancient and near - modern there is added the firm acceptance of evolutionary philosophies of materialism or idealism contradictory in trend to Christian teaching, then every new difficulty, every fresh confusion of unabsorbed knowledge, every apparent retreat of conscious mind before reflex conditioned action, is taken as a new refutation of traditional Christian belief.

The Christian must tear away this hypocritical, idealistic mask and at the same time must condemn the idealism that interprets violence as purificatory and sanctifying.

The first duty of a Christian is to reject idealism.

And with no imagery available, other than that of supernaturalism, to suggest such nuances or sensitive ground for pointing toward dimensions of grace or spirit, Christian faith could mean for the modern consciousness only confidence in the resources of man's moral idealism.

Whatever we are to make of Marx's critique of religion, Christian theology must see in the Marxist identification of Christianity and idealism a warning for the church.

Useful theological distinctions have too often been overridden in textbook rehashes of Christian Science that try to make it «lie down» in some prefixed category (idealism, «Harmonialism,» Gnosticism, etc.).

Within most Christian communions, for example — even those which do not view marriage as a sacrament — there remains an idealism about marriage and a feeling that second marriages are never quite as good as first ones.

If you're feeling sorry that I'd been subjected to this form of Christian dating idealism, don't be.

«Christian America,» as both fact and idea, has at times been prone to a vaulting idealism, as though we were angels quite untouched by the needs and impulses that afflict lesser beings.

And, although the poem from Pilgrim's Regress surely betrays the influence of philosophical idealism on Lewis's thought, it also shows certain Christian assumptions about what it means to be human.

But today, it may be said, the partnership between the Christian revelation and philosophical idealism has been dissolved, at any rate in the field of New Testament exegesis, and Bultmann himself has played a prominent part in the process.

For just as the philosophy of idealism had a twofold concern, the purity of philosophic thought and the truth of the Christian proclamation, so these two tendencies are clearly at work in Bultmann's exposition.

It was no better than the piety of bourgeois idealism with its naive preachments about moral optimism, its identification of the ideal society with the Kingdom of God, and its simple confidence in the possibility of implementing in public life the absolutes of the Christian faith.

«There are some Christians,» he wrote, «who feel a certain satisfaction» a kind of Schadenfreude» at the sudden collapse of the liberal idealism of the nineteenth century and the loss of hope in the future of modern civilization.

They knew that «it» meant The Christian Century, and that my exhortation was in keeping with the determination, shared by us all, against the temptation to break away from religious journalism and make the paper an organ of secular idealism.

The dictum that «the Sermon on the Mount is not for statesmen,» has become a predominant influence upon Christian political theory in our time.3 One contemporary Christian philosopher rejects all naïve ethical idealism in politics with the assertion: «The Christian kingdom is not of this world, it belongs to the realm of the spirit.

Some forms of the Christian attack on the social problem have expressed just such a taut idealism.

We must see the problem of human progress from a Christian interpretation, recognizing that it is not so simple a problem as romantic idealism made it, nor yet so simple as the present somewhat contemptuous rejections of it suggest.

Christian faith is not the same as religious idealism; the Christian life does not consist in developing the individual personality, in the improvement of society, or in making the world a better place.

A sound theological critique of the insipid idealism which prevails so widely still in Christian circles receives a notable reinforcement in the extraordinary book, Mimesis, by Erich Auerbach.

Unlike Husserl, who later drifted toward idealism — the very philosophy he had critiqued so well in Logical Investigations — Reinach retained Husserl's most important insights, and became a Christian.

For Teilhard, the Christian church as (ideally) a universal community of human / divine love and shared idealism is the prototype of the movement of humanity as a whole toward a superhuman social reality organized around Christ / Omega as the ultimate attracting and unifying principle.

Nevertheless, there is a powerful fund of moral idealism among Christians.

He writes: «My criticism, then, is principally directed against the attempt to explain the historical identity of Christianity by means of speculative thought (idealism), without regard to the constitutive function of Christian praxis, the cognitive equivalent of which is narrative and memory.

However, Professor Duméry does not do this, because his idealism refuses to recognize the objectivity of the divine actions which are the object of the Christian faith, objectivities which are irreducible to rational requirements and disconcerting for them.

As this view is variously expressed by different writers, we find in it traces of Christian mysticism, of transcendental idealism, of vedantism, and of the modern psychology of the subliminal self.

Based on a novel by Bodil Steensen - Leth, the film unfolds in the 1760s, telling the story of Queen Caroline Mathilda (the lovely Alicia Vikander, of the forthcoming «Anna Karenina»), a young but cultured free thinker who finds herself caught between her new husband, Danish King Christian VII (Mikkel Boe Folsgaard) and Johann Struensee (Mads Mikkelsen), a man of idealism and enlightenment.

«A Royal Affair» tells the true story of the love triangle between the mentally ill Danish King Christian VII (played by Mikkel Boe Folsgaard), his young, but strong, wife, Queen Caroline Mathilda (portrayed by Alicia Vikander) and their royal physician, who was a man of enlightenment and idealism, Johann Friedrich Struensee (played by Mads Mikkelsen), in the 1760 - 70s.

Western governments participated for a complex of reasons; the genuine idealism and boredom of some chimed with the cynical ambition of others; there was unity of ostensible purpose along with disunity of interests (think EU squabbles and manipulation of carbon price); there was a massive investment of resources to unclear goals; and much of the action defeated the very purpose (sack of Christian Constantinople by Crusaders).