Sentences with phrase «as leaders of our society»

But as they emerge as leaders of our society, they can find in the now somewhat despised and ignored liberal theology important resources for relating the legitimate concerns of Christian faith to the pressing problems of our time.

Not exact matches

As business leaders answer that question, they are redefining the role of business in society and reassessing the notion that the primary purpose of a company is to deliver profits for its shareholders.

Successful business leaders deeply believe in their mission in life: They view themselves and the services they offer as necessary and helpful to the whole of society.

While it is clear that as a society, there is still a lot of work to do to advance respectful, open dialogues, the events over the weekend serve as a reminder of why we — as leaders — rallied behind the CEO Action for Diversity & InclusionTM in the first place, and how important it is to create candid, safe, and trusting environments for our employees and communities.

Rather than criticizing leaders who are stepping up to help solve the most pressing problems of global society — devoting not just their money but their time as well — we should be venerating them.

In honor of International Women's Day, here are 10 leaders who discuss the power feminism and gender equality can have in not only creating more tolerant, safe workplaces, but in advancing society as a whole.

Elissa's significant role in merging the Institute of Certified Financial Planners (ICFP) and the International Association for Financial Planning (IAFP) to form the Financial Planning Association, her contributions as a thought leader to the advancement of the profession through her writing, presenting, and teaching, and her contributions to society and the profession through her work at the Foundation for Financial Planning were highlighted as she received the award.

«America's strengths include [the fact it is a] society that attracts talent from around the world and assimilates them comfortably as Americans; and a language that is the equivalent of an open system that is clearly the lingua franca of the leaders in science, technology, invention, business, education, diplomacy and those who rise to the top of their own societies around the world.»

Sara Sutton Fell led a competency workshop on «Mobilizing Your Remote Workforce» as well as a discussion group on Digital Changes in Society focused on Employment to an international group of leaders from corporate, nonprofit, NGO, and educational organizations.

Leaders of the Christian community saw this as an extremely grave threat to the faith; and, for this reason they fled the comforts of society and chose to live in solitude and want in remote parts of the world (such as Syria and northern Africa).

Noting that two generations of Catholic leaders, including popes, have regarded human rights as important for the building of humane societies and have employed rights discourse themselves as a «bridge language» supporting the protection of human dignity, Reno declares that it is time for the Catholic Church «to rethink its enthusiasm for human rights.»

He fights with every religious leader of his day (they are representives of God), hangs out with some of the lowest people in society (drunks, prostitutes, tax collectors), healed people on the sabbath (they see this as against the law), healed lepers (also against the law), accepts some Gentiles and heals them (outside his actual mission), died for all of «humanity», etc..

I brought up the idea that had he been a contemporary of Jesus, he probably would have viewed the Messiah as a failure because Jesus went from teaching leaders to having a mass following to being followed by what our society would deem «losers» (prostitutes, tax collectors, demon possessed, lepers, etc.) to having 12 by his side to 11 to 3 to none.

The Need To Develop It remains strange that so many of the Church's leaders seem incurious to the opportunity of science for the Faith, as the potential impact of science on society (for good and ill) becomes ever more important with each passing year.

Yet even as conservatives in the last two decades have made notable strides in access to influential cultural institutions in entertainment and the media, the influence of civil society and nonpolitical leaders on public opinion is still underappreciated.

Formerly, when the liberal arts college was the major form of higher education, and when it understood its mission as the prepartion of leaders for society, there was some chance of such health.

What is more, in their defense of male - authority, another evangelical leader (who served as president of the Evangelical Theological Society) insists that God the Son is eternally subordinate to God the Father.

«Join 1,000 remarkable leaders from all channels of culture as we gather in Nashville to consider how to advance the common good in a pluralistic society.

In such a materialistic society, the Church MUST reclaim the strong language used by early church leaders to warn of the potential dangers of wealth, and we MUST be more careful of proclaiming all wealth as an undisputed blessing from God.

[1] The state was committed to the destruction of religion, [2][3] and destroyed churches, mosques and temples, ridiculed, hara ssed and executed religious leaders, flooded the schools and media with atheistic propaganda, and generally promoted «scientific atheism» as the truth that society should accept.

[1] The state was committed to the destruction of religion, [2][3] and destroyed churches, mosques and temples, ridiculed, harassed and executed religious leaders, flooded the schools and media with atheistic propaganda, and generally promoted «scientific atheism» as the truth that society should accept.

Winthrop was, unlike Augustine, the leader of a total society in which church and state, though different, were closely connected and in which Christianity informed the political as well as the religious structure.

The Jews never thought of the laws of their society as created by that society or by its leaders for purposes of order and convenience.

The people as a whole would select the leaders of this society.

The most retrogressive aspects of contemporary society are religions leaders who have zero (ZERO) influence over extremists whose unending violence proceeds unchecked under their own banners, whose churches routinely abandon their principle mandates — the poor, infirmed, jailed, the hungry — to writers who view the thirst of people without spiritual homes as «cop outs».

This answer also makes me the most happy, not that we haven't had other non-christian presidents before (Thomas Jefferson comes to mind) but Obama is the first is a long time and as an Agnostic myself I am proud to have a leader that puts the ideals of science and civil society above those of ancient and antiquated religions

It is clear that our Personage could not have known the vulgar class of immigrants for he lived either alone, in complete solitude, or as a shepherd, or as a big merchant in a caravan, or in the high society with the leaders of the community.

The leaders of other powerful institutions in society must evince these virtues as well.

The historian of non-violence, William Robert Miller, says that the first explicit reference to non-violence in the Montgomery, Alabama, bus boycott came from a white librarian, Juliette Morgan, who compared the boycott to Gandhi's salt march in a letter to the Montgomery Advertiser on December 12, 1955.35 The development of non-violent strategies in the civil rights movement of the 1950's and 60's arose partly from belief in pacifism as an expression of love in the Fellowship of Reconciliation and Society of Friends from whom many leaders of the movement for racial justice came.

These colleges understood their task to be helping students to incorporate the values of Christian civilization and to be prepared to serve their society as leaders.

Society's leaders saw etiquette books as valuable management of an unruly underclass; its readers saw them as a valuable way to climb the social ladder.

And because it can threaten the very unworldly or transcendental claims of church theologians as perversely as it mocks the hypotheses of hard - boiled positivists and scientists, these spiritual and intellectual leaders of society consider it a malignant power they are bound to combat.

’25 Moral concern can not be separated from inner transformation, but, as twentieth - century religious leaders of several traditions have insisted, such inner transformation also embraces a concern for the well - being of the whole society.

My involvement with the tribal peoples of India began in the sixties when as Director of the Christian Institute for the Study of Religion and Society (CISRS), I participated in consultations of Christian tribal leaders and researchers on the manifestations of their self - awakening.

I am sure that the socialism being preached by the radical sectarians on the far left, modeled on the ideas of Fidel Castro or the thought of Mao Tse - tung, leaders of two societies about as different from the United States as it is possible to be, is not the answer.

Furthermore, the churches» leaders, while not at the forefront of the intellectual currents of the day, had integrated into their thinking the major cultural changes of the nineteenth century, such as the new historical consciousness, the analysis of society in terms of classes, and biological evolution.

Francis Campbell sees Benedict XVI's message — especially as delivered to a gathering of MPs and leaders of civic society in Westminster Hall, a highlight of the State Visit — as central for today's Catholics, striving to make a positive contribution to national and community life in the 21st century.

So Luther followed the logic of his case — he turned to the Church as a whole, the total membership and particularly to the leaders of society, the most powerful of those Church members.

Fox tells the story from beginning to end: childhood in the German - American parsonage; nine grades of school followed by three years in a denominational «college» that was not yet a college and three year's in Eden Seminary, with graduation at 21; a five - month pastorate due to his father's death; Yale Divinity School, where despite academic probation because he had no accredited degree, he earned the B.D. and M.A.; the Detroit pastorate (1915 - 1918) in which he encountered industrial America and the race problem; his growing reputation as lecturer and writer (especially for The Christian Century); the teaching career at Union Theological Seminary (1928 - 1960); marriage and family; the landmark books Moral Man and Immoral Society and The Nature and Destiny of Man; the founding of the Fellowship of Socialist Christians and its journal Radical Religion; the gradual move from Socialist to liberal Democratic politics, and from leader of the Fellowship of Reconciliation to critic of pacifism; the break with Charles Clayton Morrison's Christian Century and the inauguration of Christianity and Crisis; the founding of the Union for Democratic Action, then later of Americans for Democratic Action; participation in the ecumenical movement, especially the Oxford Conference and the Amsterdam Assembly; increasing friendship with government officials and service with George Kennan's policy - planning group in the State Department; the first stroke in 1952 and the subsequent struggles with ill health; retirement from Union in 1960, followed by short appointments at Harvard, at the Center for the Study of Democratic Institutions, and at Columbia's Institute of War and Peace Studies; intense suffering from ill health; and death in Stockbridge, Massachusetts, in 1971.

Civic leaders emphasize the same habit of personal giving for the betterment of civil society, and as a necessary precondition of the common good.

The building of the Church as a community with complex organizational structure, with manifold functions and leaders, with various responsibilities to the society around it, can easily degenerate into the building of religious clubs, of sororities and fraternities and of national associations for the promotion of good causes, if the understanding of the Church's purpose, of its responsibility to God, of the nature and action of God, of man and his history, of the meaning of the Church's work in all the complex of human activity and of the interrelation of the various aspects of its work are lost to view.

«Leaders of the church were very pessimistic about the way they talked about American society, using apocalyptic rhetoric, framing America as the new Sodom and Gomorrah,» Bowman said.

«As an industry leader, Heineken wants to contribute to the positive role of beer in society, by making moderation aspirational for consumers.

Shedd is governed by the Shedd Aquarium Society, composed of volunteer corporate, civic and community leaders that make up the 55 - member Board of Trustees with the primary responsibility for governance oversight and fiduciary accountability, as outlined in the Society's bylaws.

If, as a society, we view our children as an integral part of our future — the next generation of parents and leaders, and honor those who have already served their role as parents — it is our responsibility and in our best interest to strive to find solutions to promote the well - being of the grandchildren and grandparents who are a part of a growing trend of grandfamilies.

Thatcher can be classed together with David Lloyd George and Clement Attlee as political leaders who sought power with the express intention of changing society, and did so to the best of their ability.

This is because when a leader of a country refers to it as a «Christian Nation», that necessarily implies that inhabitants who do not subscribe to this doctrine are somehow lesser or «incomplete» citizens as they fail to adhere to the expected values of that society.

One awesome, powerful nation whose presence on the world stage as a leader, as a peacekeeper, a society of warmth and kindness, a hub of talent, an attendant of culture and heritage, and an architect of change can not be denied.

Progressive meaning that New York's political leaders view the policies of the state as «cutting edge» in its responses to society's problems.

Following the example of other distinguished political scientists such as Azar Gat and Francis Fukuyama [2], Brown even extends the analysis of leadership back to pre-historic times analysing its emergence in earlier forms of social organization such as egalitarian hunter - gatherer societies noting that with increased community size came the rise of authoritarian chiefdoms, arguably the first true political leaders (pp. 40 - 2).