Sentences with phrase «common life of the communities»

It is open to and engaged in a «public» cultural life broader than the common life of the communities for whom the schooling is undertaken.

When you do have opportunities to read with others, pick books that are relevant in some way to the common life of your community, and discuss them in connection with the realities that you live within.

At the same time, use of these biblical writings in the activities comprising the common life of the community has the effect of shaping a communal self - identity.

Not exact matches

Kenan is living proof of how anyone, regardless of age, can unite his or her community behind a common cause.

Common manages all aspects of living — from the application process to cleaning services to community events — to create the best experience for residents while also integrating with the neighborhood.

I hope he finds, like I did, that he can live good life, with a moral code based on real things like, common sense, practicality, being a part of a community, the environment, everything.

It is itself related to at least three other feelings arising during the playtime — a sense of personal unity and wholeness, a gratefulness for the «common world» of the play community, and a recognition of life's fundamental sacredness.

To live in a human community is to share a life of common commitments and pursuits.

If there is more than one, do they shape different aspects of the school's common life (one shaping its teaching and learning, another its life of worship, perhaps another its common life as a community of students, faculty, and staff)?

Every structure of life must be examined as to whether it measures up to God's intention for it, whether in its current form it works for the common good in the service of justice, liberty, and community.

We study all these topics because they shape the practices that constitute the common life of contemporary communities seeking in faith to respond appropriately to God.

[4] When theological schooling is defined as preparation for filling the functions that make up the role of professional church leadership, graduates turn out to be incapable of nurturing and guiding congregations as worshiping communities, the health of whose common life depends on the quality of the theology that is done there.

More exactly, they are rooted in those texts as they have been conventionally used over long periods of time within the communities» common life; they are rooted in scripture - in - tradition.

That will mean that the ethos of its common life as a school will tend to privilege certain answers to the questions about construal of the Christian thing, community, and understanding God.

Mutual dependence and interdependence, deepening inter-relationship all along the line of advance, community or sociality, participation in a common life, the presence of a drive towards satisfaction of the subjective aim, and above all the directive or projective aspect which is so closely related to that aim: here we have «in little» what in the universe at large we find in other ways.

There was in some communities a practice of having all things in common, and there was practised for a time in some groups what Charles Williams has later called «an experiment in dissociation», the living together of men and women with a complete renunciation of sex.12 But these radical experiments never became normative for the churches.

«1 Many of us who live in urban, industrial settings forget that we are members of a larger community of life, that we share with other creatures a common evolutionary heritage, that we depend on them for our sustenance, and that the earth is their home as well as our own.

Chris Stedman is the assistant humanist chaplain at Harvard University, coordinator of humanist life for the Yale Humanist Community and author of Faitheist: How an Atheist Found Common Ground with the Religious.

The actions that comprise the common life of Christian communities, for which Wood's general name is «witness,» require the exercise of capacities for both vision and discernment; theological inquiry, which is but one of the activities that comprise the life of Christian communities, requires them too.

Applying Royce's understanding of community to the doctrine of the Trinity, one could say that the three divine persons are one God by reason of their common participation in an ongoing process of interpretation which is their life in community.

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

The purpose of community, the purpose of our government, the purpose of our leaders should be to call us to pursue common values and common good, not simply in the moment of extreme crisis but every day in our lives, starting right now, today.»

In his stories the church exists on the edge of the common life of the people as only a fading, pale reflection of the larger community.

We need churches that are instead the very ground of community, that define and build and embody a kind of common life that can move beyond the walls of the church and demonstrate common living in the wider society.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

When a group of parents in a community of faith work together to educate their children in the life of faith, this gives members of each family something in common with other families.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

To act in terms of the kingdom is to become a new order - a new community living out a common life together.

Robert C. Leslie identifies these salient points at which small groups played a vital role in church history: Christ and his disciples, the Apostolic church, Montanism, monasticism, the Waldenses, the Franciscans, the Friends of God, the Brethren of the Common Life, German pietism, the Anabaptists, the Society of Friends, the Wesleyan revival, the Great Awakening, the Iona Community, the Emmanuel Movement, and the Oxford Group Movement (from which came Alcoholics Anonymous).

On the other hand, my participation in the common good is served far more by living in a community of retired church workers with whom I share many interests and commitments and who care for one another and help one another through the difficulties of aging and dying.

Only as we rethink the radical nature of Christian community and reform our institutions so that they might faithfully strive to transmit their cumulative tradition through ritual and life, to nurture and convert persons to Christian faith through common experience and interaction, and to prepare and motivate persons for individual and corporate action in society can true Christian education emerge.

Bonhoeffer's popular book Life Together deals with the practical relations of the church's life in Christ, including his concept of Christian community; how the community should worship by always including scripture, hymns and prayer both individual and common; personal worship that includes meditation, prayer and intercession; the problems of the church that require learning control of the tongue, meekness, listening, forbearing and proclamLife Together deals with the practical relations of the church's life in Christ, including his concept of Christian community; how the community should worship by always including scripture, hymns and prayer both individual and common; personal worship that includes meditation, prayer and intercession; the problems of the church that require learning control of the tongue, meekness, listening, forbearing and proclamlife in Christ, including his concept of Christian community; how the community should worship by always including scripture, hymns and prayer both individual and common; personal worship that includes meditation, prayer and intercession; the problems of the church that require learning control of the tongue, meekness, listening, forbearing and proclaming.

Chris Stedman is the Assistant Humanist Chaplain at Harvard University, Coordinator of Humanist Life for the Yale Humanist Community, and author of «Faitheist: How an Atheist Found Common Ground with the Religious.»

Lives are restricted by harsh working conditions and the common assets of a community are degraded in the pursuit of endless economic growth.

However, when we use our gifts and talents in a relevant manner and «to the glory of God,» guarding ourselves from our own estranging tendencies, we can welcome the community of non-believers in a common language, on a common ground and with the power of God's pursuit of each one of their lives.

His critique of liberalism, as he puts it in After Virtue, «derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good can not be achieved.

The god of theism has no life independent of the practice of religion, of those who know God in prayer and devotion, who belong to a community of memory, and are bound together in common service.

But to be sensitive to the aesthetic satisfaction of participating in the community's public life, even its common spiritual culture, was for Dewey an objective worth pursuing.

The story ends with the description of a community knit together by the Spirit into a common life in which natural divisions and barriers were transcended.

On the basis of the enlightened and informed imagination, Professor Dewey hopes to build his universal community of those who have a common religious attitude toward life.

A common view of how adoptionism became incarnationism is that the moment of «adoption,» which was originally the resurrection, was, as the early communities reflected on the meaning of Jesus, moved forward into the historical life, and there pushed to an earlier and earlier point — from transfiguration, to baptism, to birth — until finally it was pushed out of the earthly life entirely and Jesus was conceived of as having been the Son of God before his birth.

The clue to the interpretation of whatever intimations of the divine are given us in our common life is provided by the first century event to which we find ourselves inevitably looking back and by the historical community through which the concrete meaning of that event has been conveyed to us and in which, therefore, the event itself is in a sense perpetuated.

Equally important, the two foci of each dimension of practical theology — one in the church and one in the world — help to encourage a dialectical relationship between the Christian faith community and other perspectives and efforts to shape our common life.

Nothing is more common in life than a seeming tension between the freedom of individuals and the authority of communities and their designated leaders.

Work intimacy is the closeness which comes from sharing in a broad range of common tasks involved in maintaining a house, raising a family, earning a living, and participating in community projects.

The church is that community whose common life is a lively remembrance of Jesus Christ, in the power of the Spirit, to the glory of God the Father.

Editor's note: Gabe Lyons is author of «The Next Christians: Seven Ways You Can Live the Gospel and Restore the World» and founder of the Q, a learning community that mobilizes Christians to advance the common good in society.

The Eucharist is by ecumenical consensus the corporate act in which «the community of God's people is manifested,» and it is of crucial importance that the identity - defining rite of the Christian community is precisely a rite of remembrance, an act in which the many are united in a common turning in the Spirit to one in particular, to the Palestinian Jew Jesus, through whose life and in whose person the salvation of the God of Israel is confessed to have been conclusively bestowed on humankind.

Reform and reappropriation are always on the agenda, but to believe that there is some neutral ground from which we can rearrange the defining symbols and commitments of a living community is simply a mistake - a common mistake of modern liberalism.

They are aware of faith's horizontal dimension: they live as members of a community of believers whose common faith strengthens the faith of each individual.