Sentences with phrase «christian social thought»

But it does seem that a debate — between those who interpret Christian social thought in a social - democratic idiom and those whose idiom is that of the Austrian School of economics — would go a long way toward establishing a richer vision of Catholic social thought.

The first principle of Christian social thought is: Don't deliberately kill the innocent, and don't collude in allowing somebody else to do it.

Not exact matches

«I'm not the only Christian social worker... If the university succeeds in this, it will put them in a position where they can not actually air their Christian views, and I don't think that is right at all.

Now in America, where be has acquired social power, his distrust of the Christian community leads him to align himself with the secularizing forces whose dominance, he thinks, will afford him a security he has never known.

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

Right wing conservative types have a Jesus who is against gay marraige, is anti-abortion, thinks there should be prayer in school, and teaches the prosperity stuff and so on... Left wing liberal Christians quote the verses about giving up possessions, feeding and clothing the poor... inner city Christians often have a Jesus who is about social justice... we were made in His image?

I also think many well meaning Christians are often distracted by a few social issues (things that I believe are personal and have more to do with our precious American freedoms than religion) and lose site of the larger picture.

And here, I think, Christians have to be less solicitous of the social order than they have been.

And it is quite striking just how regularly Kristol's writings reference Christianity, often tracing contemporary economic and social phenomena back to ideas buried deep within Christian thought and the history of the Church.

I think one of the reasons we're dealing with so much vitriol in the Christian community right now is that social media encourages a reactive style of communication that tends to put our fallen first instincts on display.

Too often the church goes to the social scientists who can describe communities and who may be very helpful to Christians as they think about society but who, because of their analytic language, can not create or reinforce community.

For one thing, they have integrated ecological thinking into their social thought much better than have most Christians.

If by «liberation» people mean that Christian thought and life are to be socially engaged, committed to those forms of systemic change necessary for the greater actualization of social justice, and open to the dynamic movements of the Spirit among the people, then there is little doubt: the Social Gospel is America's indigenous form of liberation thesocial justice, and open to the dynamic movements of the Spirit among the people, then there is little doubt: the Social Gospel is America's indigenous form of liberation theSocial Gospel is America's indigenous form of liberation theology.

I have family who would rather right off family members due to a political stand regarding moral social issues than to think for just a moment that the Christian God I believe in is similar to the Jesus depicted in the New Testament.

As Birch and Cobb would put it, can Christians develop ways of thinking about God and the world that encourage ecological sustainability and social justice?

It would be nice if they could, of course, but the pertinent social and cultural fact — the fact pointed to by the phrase «Christian America» — is that this is what they think is the case regarding morality.

The problem is many Christians want to think it's been defined by their god but all social animals, from ants to elephants, have modified their behaviors, by restraining selfishness in order to make group living worthwhile.

It is proposed that the framework of civil society, whatever its precise definition may be, is to be considered a way to open a new horizon for ecumenical social thought and involvement from our Christian faith perspective.

The central term of normative Christian thinking in relation to social issues has been «justice.»

Emil Brunner, «Some Remarks on Reinhold Niebuhr's Work as a Christian Thinker,» in Reinhold Niebuhr: His Religious, Social, and Political Thought, p. 28.

I think it was the last period in our national history in which being a Christian and being at what was felt as the cutting edge of fresh thinking and social transformation went easily together for large numbers of young people — and adults as well.

He thinks that the recent swell in political interest is due to more churches getting involved in social action over the past 20 years, from running foodbanks with the Trussell Trust to working with Christians Against Poverty (CAP) in alleviating debt.

By «liberal theology» I mean the movement in modern Protestantism which during the nineteenth century tried to bring Christian thought into organic unity with the evolutionary world view, the movements for social reconstruction, and the expectations of «a better world» which dominated the general mind.

In the heyday of the liberal social gospel which occurred at the same time that form criticism and other important New Testament studies were making a fresh impact on Christian thought, the kingdom was considerably explored.

These two convictions, taken together, place my thought within the tradition of the Christian social gospel of which Walter Rauschenbusch was both prophet and pioneer.

For those in a lectionary - based tradition, the collection of essays in Social Themes of the Christian Year demonstrates a way of thinking theologically about the liturgical seasons in order to discern their prophetic dimensions.

Each of the Christian practices we explore depends on and fosters our spirituality — for example, keeping Sabbath forms us in rest and gratitude but also draws us into thinking about social justice, family patterns and so on.

Though they accepted both as Christian responsibility, there was a division between social action and evangelism in their thinking, which David Bosch called the «two - mandate approach».

In political and social thought, no Christian has ever written a more profound defense of the democratic idea and its component parts, such as the dignity of the person, the sharp distinction between society and the state, the role of practical wisdom, the common good, the transcendent anchoring of human rights, transcendent judgment upon societies, and the interplay of goodness and evil in human individuals and institutions.

You think that it is possible to talk meaningfully about «good and evil» «right and wrong» when criticizing the sins of Christians while simultaneously subscribing to the notion that neither sin nor good and evil exist as ultimate categories but only as personal and social constructs.

Like many social conservatives, especially Christian ones, I spend a lot of my time reading and writing about religious freedom, especially how it might be affected by the legalization of same - sex marriage and the campaign for «gay rights» more generally.Yet at the same time, I harbor doubts about the position we are staking out.You see, I sometimes think that Justice Scalia's majority opinion in Employment Division v. Smith may have been correct.

Nourished by Dewey's thought, Protestant liberals such as Charles Clayton Morrison, owner and editor of the Christian Century until 1947 could fuse social gospel into the civil experiment of constructive Protestantism united under a National Council of Churches.

I thought Evangel readers would appreciate knowing about my Christianity Today interview with James Davison Hunter, Professor of Religion, Culture, and Social Theory at the University of Virginia and author of To Change the World: The Irony, Tragedy and Possibility of Christianity in the Late Modern World (Oxford, 2010), which promises to be the most important book written on Christian cultural engagement in the last 50 years.

No matter what you believe about the role of Christians in society and culture, especially in regard to social issues like hunger, poverty, and war, Shane's book will challenge you to think and act differently.

The result of the honourable place given by the rajas to the Christians, and of their assimilation in social custom to their Hindu neighbours, was that they were accepted as a caste, and often thought of their community in this way.

As for your so - called «clear distinction between personal belief and social norms» I pretty much think that you are talking about Luther and his crew: even the Romans (for all their tolerance) tried to get the Christians to sacrifice to the old gods or the Emperor.

III, and Ernst Troeltsch, The Social Teaching of the Christian Churches (London: Allen & Unwin, 1931; New York: Macmillan, 1931); George Hunston Williams, Wilderness and Paradise in Christian Thought (New York: Harper & Brothers, 1962), pp. 80 - 97.

As important as it is to challenge Christian leaders when what they say is harmful or untrue, I'm realizing that in the context of social media, I may need to be more careful because I have more power than I think.

But at a very profound level, Christian theology has served to reinforce and deepen patriarchal modes of thought, even when it alleviated certain social injustices inflicted on women.

These over the centuries have been incorporated into Christian thinking and at least partially into the social structure of the Western world.

Our Christian contributions to the struggles for social justice make use of the broad social resources of our institutions and our thought.

It has been mainly at times of cultural change and social crisis, however, that apocalyptic beliefs and millennialism have been revived in Christian thought and practice.

The preference for organic metaphors in much of her theology and the displacement of political - social metaphors like the Kingdom of God may not be as helpful to Christian thought as she thinks.

And all this made me think of how this scenario would be at church: I think you can go to church forever and if you're not very social, you really have no clue how other people actually live their Christian life.

(And to think, Paul the apostle wrote those words about a pagan Roman dictatorship persecuting Christians, while we live in the comparative comfort of a democratic republic with civil liberties, social mobility and economic opportunity!)

I mean, most Christians believe what they believe because they think it consistent with the way that God would wish them, and society, to live - could they not just as easily reply «well, this is very much part of our social responsibilities, actually»...?

«Legatum has risen from nowhere, taken over by Philippa Stroud the former SPAD for Iain Duncan Smith, director of his think tank the Centre for social Justice and Christian fundamentalist.

For those who think that Christian dating rules should eschew all social media as a means of authentic connection, think again.

This has been the inspiration behind the site from the onset, when the founder a forward thinking technology entrepreneur, realised the potential of bringing Christian dating and social networking people together via the Internet.

In addition, BigChurch does an excellent job of creating a community of Christian singles, producing a fun, social experience which enables users to share thoughts and ideas.