Sentences with phrase «such liberation»

The video for «Make Me Feel» speaks to such liberation.

Atonement seems to be about one thing, but only for the purpose of revealing ultimately that it is about something else altogether — not romance or betrayal but the power of art to liberate, and the impossibility of such liberation.

West does acknowledge that such liberation as is possible in this life comes only with progress in the spiritual life.

If the desire to know is to be set free to reach the truth, then the first step in such a liberation is the conquering of self - deception.

Such a liberation is possible only when we become a dwelling place of God.

Such liberation follows from an encounter with a prior grace which promises salvation at the same time that it delivers judgment.

They do not challenge the right of Third World churches to work for such liberation.

There might be no argument against such liberation that works for the women on an individual level.

Not exact matches

With all cryptos holding such a battering in Feb and Mar the liberation in Apr has seen them all make gains, some more than others as we have seen.

Other Facts: Is a conservative, considered the driving force behind crackdowns on liberation theology, religious pluralism, challenges to traditional moral teachings on issues such as homosexuality, and dissent on issues such as women's ordination, according to CNN's John Allen in «Who is Pope Benedict XVI.»

The university is striving to overcome the intellectual insularity of the Soviet era, but few of the theology students I met had wrestled with the difficult challenges that have shaped contemporary Western theology, such as historical criticism or theologies of liberation.

It is precisely the emergence of gay liberation as a social movement determined to restructure society's laws and mores that has made homosexuality a subject of such intense controversy in our time.

Wait is there such a thing as a traditional black liberation theology robes and headdress?

As such, Walker's central challenge to process thought becomes his own theological struggle for coherence in a metaphysical scheme that denies what he affirms as fundamental to a black liberation theologian, i.e., that the most inclusive concept of God is the God of the oppressed.

Liberation theology is not the occasion for the ideological promotion of a vantage point, and the fact that it can be done from all vantage points, ecumenically and universally, with each correcting and corrected by the other, should effectively discourage such.

In a proper liberation theology there are certain emphases that resist such ideology, each of which is implicit in the claim of faith that in Jesus Christ God acts to liberate humankind.

The liberation theologian does not first work out questions of the nature of God and Christ and the church in one context, such as that of the academic community, and then apply these answers to the social situation.

Movements such as France's Emmanuel community and Italy's Communion and Liberation were unknown in Britain.

But liberation theologians are among those who have most effectively warned us against such a view.

Indeed, when the good faith of the Jew unveils the bad faith of Christian belief in God, the Christian can become more truly open to the Christ who points to the end of the old creation, the end of reality as such, and ushers in that new creation of total liberation, which no longer can even be named as reality.

Thus today people acknowledge a variety of theologies — such as Liberation theology, Black theology, Feminist theology.

Why do you think that video struck such a nerve, and what might the reaction to it reveal about common misconceptions about liberation theology among the American public?

Today, in many parts of the world, more original theologies are being developed such as liberation theology, black theology, Minjung theology, Dalit theology and various others - which are trying to respond to local realities and to take into account the cultures in which the Gospel takes root.

The impact of such groups should be understood as a significant sign of the times for the new generation of Latin American liberation theologians.

The Christian community now possesses for the first time some excellent scholarly works on the treatment of homosexuality in Scripture, such as Robin Scroggs's The New Testament and Homosexuality (Fortress, 1984) and George Edwards's Gay / Lesbian Liberation: A Biblical Perspective (Pilgrim, 1984).

Such efforts represent the sort of sociopolitical praxis that can realistically shed light on theological reflection for those who work with the heritage of liberation theology.

Practice (or praxis) is central to liberation theology; such theology seeks to be part of the historical political project of liberating the oppressed.

The necessity of struggle against oppression can also be described through the use of neoclassical resources.8 According to such resources, it is inevitable that the oppressed will struggle for liberation.

After Our Likeness becomes more enigmatic when one recalls how carefully Volf has considered the historical studies of scholars such as Yves Congar, the theological insights of Reinhold Niebuhr and the ecclesial analyses of feminist and liberation thinkers.

Is it for such as these that we seriously offer our theologies of the secular, of experience, of play, even of hope and liberation?

Such a feminist hermeneutics of liberation reconceptualizes the understanding of Scripture as nourishing bread rather than as unchanging sacred word engraved in stone.

A critical analysis of globalization, (within such global apartheid) and a reflection based on the religious and spiritual values of humanity would lead to an option for the genuine development and liberation of the people, especially the poor.

This issue must be discussed in the context of ddebates of Power in Feminist Theology such as Discussion of Baalism) and in debate in What is the polity of Feminist politics as well as Power in Liberation Theology (Taking of State Power) and What is the polity of liberation politics in LatiLiberation Theology (Taking of State Power) and What is the polity of liberation politics in Latiliberation politics in Latin America?

Two such schools of thought have been North American process theology based on the philosophy of Alfred North Whitehead and liberation theology which originated in the struggles of Third World peoples for economic, political,...

Sexual liberation rejected such notions, claiming instead that in matters of sex the acts of consenting adults were none of society's business.

Christians who are concerned with the liberation of the oppressed must listen to the voices of such ethicists; they must begin to hear the demand that we see the wrongfulness in the mistreatment of nonhuman animals — ...

Further, they form these images in such a way as to direct Christian energies toward the liberation of the oppressed.

Han Wenzao pointed out that such a stance requires a broader and more social theology of salvation than the church espoused prior to the 1949 liberation.

In them we find clearly articulated such themes as the importance of the communidades de base («grass - roots «Christian groups); Jesus as the liberator from hunger, misery, oppression and ignorance; the refusal to separate Christian sanctification from «temporal» tasks; challenges to capitalism (as well as to Marxism); the theory of «dependency» on inhuman economic systems; the need for liberation from neocolonialism; the need for «conscienticization»; the need for the church to support the downtrodden; the correlation of peace and justice; and the reality of «institutionalized violence.»

For the remainder, such as most of the new independent evangelical churches, their distaste for liberation theology and their understanding of the church's proper role in the public arena derive not from «an ideology of the national security state» but from sincerely held beliefs about theology, politics, and economics.

Two such schools of thought have been North American process theology based on the philosophy of Alfred North Whitehead and liberation theology which originated in the struggles of Third World peoples for economic, political, and social independence but now has broadened to include the aspiration of minority groups (e.g., women and blacks) even within affluent First World countries.

Such a context is also relevant, I believe, to understanding the different emphases of process theologies and liberation theologies.

The social consequences of the liberation of women and the changed consciousness of minority peoples and underdeveloped countries (among other factors) have brought us to just such a state of affairs.

Such liberationist collaboration is already beginning to emerge among the various types of liberation theologies.

Nor do such claims seek an a priori and abstract conjunction between «liberation» and «theology,» as if all «liberation» is «of its very essence» theological, or all «theology» is «of its very essence» liberative.

Hoping to repudiate such themes and restore the church to its proper track, they saw to it that so - called «liberation theologians» were excluded from the Puebla meetings, and sought to turn episcopal teaching in «safer» directions.

Scruton shows in detail how the secular liberal agenda of sexual liberation flatly contradicts such a code, and paints a pretty bleak picture of the future of marriage in the West when he likens it to Wittgenstein's notion of repairing a spider web with your bare hands.

Such rebellion may also be the liberation from the unjust restrictions which an ancient society with fossilized traditions has fashioned for itself.

Those lucky enough never to have known the accompanying fear and uncertainty can hardly begin to understand the cynicism and darkness of the lives of normal people in such countries, or of the liberation they felt when the last traces of the Communist Party were scrubbed away.

Also honored were James Cone, who offered impassioned reflections on praxis and the experience of the oppressed, and Chung Hyun Kyung, the Korean professor who had caused such a stir at the Canberra meeting of the World Council of Churches, who again called for the fusing of liberation thought with indigenous shamanism and a large dose of romantic naturalism.