Sentences with phrase «by humanism»

«Christine Macel has called it an Exhibition inspired by humanism.

«VIVA ARTE VIVA» is inspired by humanism — focusing on the artists» ability to make work in spite of their surroundings, be it an oppressive social or political environment.

But Rees isn't content simply to diagnose a punishing, self - perpetuating cycle: This is a film buoyed by humanism that feels chastening, liberating and healing, all at the same time.

And they plan to continue in the same generous vein with HBF: 2 per cent of the company's international income will be donated to MFM for three years, not to mention 5 per cent of whatever is earned by Humanism!

This was the same time when he was influenced by the humanism of Karl Marx and the «religionless Christianity» of Bonhoeffer.

Not exact matches

No, what poisons everything is atheism / secular humanism as evidenced by the fact that 93 % of all of humanity's wars were started for non-religious purposes.

Ayn Rand's fiction and philosophy is not Christian by any stretch, but it is an expression of life - affirming, anti-tyrannical humanism.

I would submit you changed by deciding to love your neighbors and if you had explored Humanism instead you would have had the same result.

He is guided by Max Stackhouse's definition of religious humanism: «Humanity can not be understood without reference to God; and neither God nor God's revelation can be understood except through the lens of thought and experience.»

I would submit you changed by deciding to love your neighbor and if you had explored Humanism instead you would have had the same result.

Humanism continues to fail us by not focusing on Jesus and God first.

«The report is dominated by the old fashioned view that traditional religion is declining in importance and that non-adherence to a religion is the same as humanism or secularism.

Secular humanism by your definition would be classified as a religion, but that isn't what you originally set out to show.

An earlier version of this essay appeared in Environmental Ethics and Christian Humanism, edited by Thomas Sieger Derr and published by Abingdon, 1997.

This study of the history of ideas leads also through practical experience to a Christological conclusion that undergirds a vibrant humanism that makes secular humanisms pale by comparison.

Once there, he fell sway to the Fine Arts department, where a resurgent neo-Thomism, trumpeted by Professor Frank O'Malley, captured the imagination of the young Schickel with its vision of Christian humanism.

Unless you are led by the spirt of God (The Holy Spirt by taking Jesus Christ into your heart as Lord and Saviour) you are left to Humanism thinking.

Röpke's neoliberalism was founded on a Christian humanism: «My picture of man is fashioned by the spiritual heritage of classical and Christian tradition.

But the pattern of appropriation is what I would want my students to notice most, for it is the typical and fundamental gesture of Christian humanism: to respond to the world by taking it over, by embracing it, by showing that no beauty, intelligence, or goodness is alien to Christianity or incompatible with it.

Many of the schools in our country have a strong position of belief in secular humanism, and children are undoubtedly influenced by that in school.»

Louis Bouyer, himself one of the great Christian humanists of our own age, wrote in 1959 a book about Erasmus and his times that remains as good an introduction to later Christian humanism as any I know; another good introduction is the book by Henri de Lubac about the times of Pico della Mirandola.

With Gandhi formulating the political ethic of satyagraha as an application of Jesus» Sermon on the Mount and Tagore interpreting the Cross as the symbol of God's identification with suffering humanity, there was also the growing awareness that not only western humanism but also the religion of Christianity would get creativity and stability only by planting them in the Indian cultural soil and allowing it to put down roots in it.

Jesus is far from seeing man in the light of humanism, as if by a natural endowment or by his destiny to realize an ideal, he possessed in himself divinity or kinship to God.

It is such considerations as these that have weighed with those who have insisted that the atoning work of Christ must be construed in objective terms, who have indeed sometimes found themselves driven by recollection of the Cross to give this temper to their humanism.

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

But with Lawrence she pleads for a new Humanism which will supersede Christianity, not by annihilating it, but by incorporating and transforming it; a messianic Humanism.32

The aim of Walker Percy's work as a whole is to re-establish the validity of a Christian humanism that has been displaced by a vapid secular substitute.

But the deeper strain of Percy's Christian humanism sounds another chord altogether: the exultant conviction that we long for the grace of God not because of our own capacity for it, but because we have already been found by it.

While theists can learn by listening to atheists more, atheists themselves can foster greater understanding by not just emphasizing the «no» of atheism — our disagreement over the existence of any gods — but also the «yes» of atheism and secular humanism, which recognizes the amazing potential within human beings.

The Queen's emphasis, however, is not nationalistic but contributory and it is certainly not rooted in Kennedy's optimistic humanism — «Our problems are man - made — therefore, they can be solved by man» — but in profound humility under God.

Binx Boiling vents his rage, for instance, by calling ours «the very century of merde, the great shithouse of scientific humanism where needs are satisfied, everyone becomes an anyone, a warm and creative person, and prospers like a dung beetle.»

But I am optimistic that the new humanism propounded by Eliade has more positive edge over any post-colonial attempt to deconstruct Western Orientalism.

It strikes me that an incarnational humanism of the kind posited by Crosby (and a position articulated by many thinkers of the Reformed persuasion) need not threaten in the least the evangelistic fervor of those of us who count ourselves among American evangelicals.

Where Sartre seeks to recoup humanism through a methodology that allows him to debunk any competing ideology, Solzhenitsyn seeks to recover human integrity by attending to the particulars of history as part of a larger, if hidden, spiritual drama that must be lived to be understood.

Although he does not use the term, Loury's argument is driven by what might be described as a Christian humanism.

Now the dominant approach to study of the founding era, its many able advocates — Bernard Bailyn, Gordon Wood, J. G. A. Pocock, Drew McCoy — maintain that the period was profoundly shaped by the long history of republican «civic humanism.»

We try to practice humanism by bettering ourselves in small ways.

The question is, whether in religion or in secular modernity, these perversions of the messianic spirit can be redeemed by the spirit of genuine humanism within it and / or controlled by the rule of law from outside it, without suppressing the basic spirit of democratic freedom.

The danger of fundamentalism (I. e., theology having no real connection with the historical data) on the one hand, is met by the danger of humanism (I. e., theology having no transcendent norm) on the other.

The tradition of Christian humanism, by joining together the dynamisms of the previous two great expansions, arguably opens the maximal horizon of human possibility.

2The phrase «the ethics of words» is utilized by Sidney Hook in his essay «The Atheism of Paul Tillich» in Religious Experience and truth, edited by Sidney Hook (New York: New York University Press, 1961), p. 59, and also by Corliss Lamont in The Philosophy of Humanism (New York: Frederick Ungar Publishing Co., 1967), p. 143, to discredit redefinitions of God.

By embracing secular Humanism and welcoming Islamic immigration, Europe is committing cultural and economic suicide.

Humanism is not ascribed to only by (capital «A») Atheists.

These features differentiate fundamentalists from other evangelical and conservative thinkers who accent the «five smooth stones» by which the Goliath of secular humanism is to be slain: substitutionary atonement, Christ's imminent return, the reality of eternal punishment, the necessity of personal assurance of salvation and the truth of the miracles.

The very Encyclicals of this century up to the Second Vatican Council, culminating in Humani Generis, demonstrate that the action taken by Pius X, in Pascendi Gregis, had deferred and slowed, but in no way had solved or resolved the crisis of Faith and Humanism.

Implicit within them is the attitude, expressed by Benedict XVI in Caritas in Veritate, that a «humanism which excludes Christ» is inhuman.

Both the biblical and philosophical humanisms that emerged in the first and second centuries C.E. were fostered by and responded to two enormous social changes: new discrepancies of status (the same person could occupy more than one role in a pluralistic and mobile society), and the downward mobility of values.

I find their arguments convincing, I am less convinced by their contention that echoes of secular humanism's world view in certain.

The Promise of Christian Humanism: Thomas Aquinas on Hope by Dominic F. Doyle Crossroad, 248 pages, $ 34.95 Dominic F. Doyle offers a creative defense of the Christian humanism of Gaudium et Spes, which seeks to blend two ideas that critics such as the liberal theologian Gordon Kaufman haveHumanism: Thomas Aquinas on Hope by Dominic F. Doyle Crossroad, 248 pages, $ 34.95 Dominic F. Doyle offers a creative defense of the Christian humanism of Gaudium et Spes, which seeks to blend two ideas that critics such as the liberal theologian Gordon Kaufman havehumanism of Gaudium et Spes, which seeks to blend two ideas that critics such as the liberal theologian Gordon Kaufman have not....

Humanism, therefore, is not a certain Western way of life with all its historical limitations, which is gradually destroyed by the hard technological age of man in the mass, which rejects any self - important personality cult.