Sentences with phrase «communities of memory»

In the centerpiece of the collection, «The Sexual Division of Labor, the Decline of Civic Culture, and the Rise of the Suburbs,» Lasch postulates that changes in women's roles were importantly linked to the decline of communities of memory and mutual aid.

Can congregations exhibit greater intentionality and focus on personal spiritual growth, and yet call and invite people into communities of memory and hope that have deep theological significance?

Congregations that should be communities of memory are too often, Ellingson admits, congregations that have little understanding of their own theological tradition.

Thumma and Davis see megachurches and evangelicalism reaching people with the gospel, while Ellingson sees the same success working to erode communities of memory.

Ellingson is troubled by the loss of what he calls «communities of memory.»

The problem of inattention to communities of memory and mutual aid arises quite naturally from the fact that, for most of American history, there was no particular reason to pay special attention to them.

It would begin by taking communities of memory and mutual aid seriously.

By accepting from Austin and Holmes an overly sharp distinction between law and morality, by largely abandoning the search for the common good, and by permitting individual liberty or equality to trump most other values, mainstream American law may have had a part in fostering a set of cultural conditions inhospitable to communities of memory and mutual aid.

Though Robert Bellah and his coauthors found that the «first language» of Americans is the discourse of individualism, they also heard Americans across the country speaking communitarian «second languages,» languages of «tradition and commitment in communities of memory.»

Our legal system, and especially our constitutional law, tends to overlook informal communities of memory and mutual aid even though our society counts heavily on them to perform indispensable social functions.

Unlike the authors of Habits, who give the impression that individualism simply leaves people without communities of memory, MacIntyre correctly perceives that everyone lives within these communities, if only because our personal narratives always depend on a sense of history and tradition.

In considering churches as communities of memory, therefore, we must ask how strong this tradition will be and what goods it will convey.

They will do this as they serve as communities of memory, denominations that help people act locally with thinking globally, or as support groups.

His treatment of tradition, moreover, explicates the mechanisms by which communities of memory and individual identities are linked.

This solidarity is underscored also in other communities of memory and mutual aid, and most particularly in the family.

One can start answering these questions by observing that the church's role as a community of memory is being emphasized by thinkers like Maclntyre and Bellah and by many church leaders precisely at a time when an increasing percentage of Americans are not being born and raised in churches, or if they are, they are.

What does it mean to say that the church functions as a community of memory, especially at a time when so many of its actual historic links are being weakened?

The church as community of memory.

I want to consider three ways in which the church confers a Christian identity and focus on the challenges presented in each of these areas: the church as a community of memory, the church as denomination, and the church as a supportive community.

The church is also being regarded as an important community of memory because the other sources of a rich narrative tradition — families, ethnic groups, residential communities — are also subject to the growing pressures of change, while more recent institutions, such as business firms and the mass media, are believed to have only shallow ties to the past.

Robert Bellah has argued that the church should serve as a community of memory.

Josiah Royce's definition of the Church as «a community of memory and of hope» is a valid pillar of all sacramental life.3

As an international community of memory and hope, the church has the perspective and the spiritual resources to contribute to meaning and a sense of fraternity, which are the great needs of our time.

On the social power of a community of memory and hope, see Robert N. Bellah et al., Habits of the Heart: Individualism and Commitment in American Life (Berkeley: University of California Press, 1985), 152 - 55.

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.

To describe the Church as a community of memory and hope, sharing in the common memory not only of Jesus Christ but also of the mighty deeds of God known by Israel, expecting the coming into full view of the kingdom on earth and / or in heaven; to describe it further as the community of worship, united by its direction toward one God, who is Father, Son and Holy Spirit yet worshipped more as Father or as Son or as Holy Spirit in this or that part of the community; to describe it as a community of thought in which debate and conflict can take place because there is a fundamental frame of agreement and because there are common issues of great import — to do all this and the much more that needs to be done would be to essay the work of a large part of theology.

Not exact matches

Orlando's ultimate goal, Mayor Buddy Dyer told the Sentinel, is to «create something to honor the memory of the victims that are deceased [and] those that were injured, and a testament to the resilience of the community.»

The Vancouver Board of Trade reveals the 2015 winners of its Rix Awards for Community and Corporate Citizenship, which honour one outstanding individual and one exemplary organization each year, in memory of the late Dr. Don Rix.

In addition, the event also honours the winners of the Rix Awards for Community and Corporate Citizenship, which are presented each year in memory of past Board of Trade Chair and renowned philanthropist Dr. Don Rix.

VANCOUVER, B.C. — Earlier today, The Vancouver Board of Trade revealed the 2015 winners of its Rix Awards for Community and Corporate Citizenship, which honour one outstanding individual and one exemplary organization each year, in memory of the late Dr. Don Rix.

HENDERSON, NEV. — Meridian Capital Group has arranged an undisclosed amount of construction financing for The Vineyard, a memory care community in Henderson, a suburb of Las Vegas.

LAS VEGAS — Spring Hills Senior Communities has announced plans for Poet's Walk Summerlin memory care community in the northwest submarket of Las Vegas.

In memory of the deceased you may also wish to make a donation of time or money to the sports organization or another charity of your choice supporting young people in your community.

This means that the lections, though similar in function to preaching, also have a distinctive role as the written record of the community of faith's common memories.

Today they have almost obliterated from their memory the experience of one of the most crushing series of persecutions and defeats any community has ever suffered at the hands of the American government.

For the Christian community carries the memory of Jesus deep in its heart.

As he moves from one subtribe to another, the hablador simply talks, bringing news from other portions of the tribe, and serving, in the words of one of Vargas Llosa's characters, as «the memory of the community.»

In its memory of Jesus the Church has the foundation of its existence in the memory of the deed of Jesus who acted in absolute loyalty to the community in the midst of its disloyalty.

The atonement works in history through the living memory of the community.

8 Hence one must «kill» the sacred - transcendent God.9 He must be specifically and deliberately pronounced dead by the Christian community, and even the putrefying corpse of his memory must be deeply buried lest its infection bring Christianity to its total death.

The heavy reliance on its own internal historical memory may seem to imply that Christianity is just another esoteric religion, accessible only to a group of insiders There is, of course, a certain insider's perspective in any faith tradition, but it would be contrary to the inclusive character of Christianity to interpret our belonging to a Church community as though it were a position of privilege that separates us from those not so gifted.

Second, Christian worship is based on the rehearsal of familiar, common memories that the community cherishes.

Behind these concerns was a new sense of the reality and importance of the historical self — its career over time and in community, the way its memory and expectation unite time into a present, its anxiety and guilt, and its hope of healing.

That his elegant and penetrating account of community could proceed without a single reference to memory, narrative, liturgy, or drama says much about the demands of the «paradigmatic» at Harvard.

Josiah Royce with a quite different philosophical orientation from Ritschl expressed the same truth when he described the Church as the community which is sustained by its memory of the atoning deed of Jesus.21 What is supremely important here is that knowledge of God's forgiveness does not depend upon a private and subjective illumination of the individual believer alone.

The context of preaching is a community with a memory and a present reality (Brueggemann).

The first mark of this new community is the brotherhood of boys that is mentioned at the very end of the novel, banding together in loyalty to the memory of Ilyusha (pp. 910 - 13).

For if this possibility is excluded on a priori grounds, the experience must be interpreted another way: as an unwarranted enthusiasm, as the presence of human love in community, as the activity of God mediated through the community's memory of Jesus, or what have you.

The vivid memories of Jesus and the fact of his continuing Lordship in the community would make such a development all but inevitable, and the exigencies of evangelism and apologetic only accelerated it.

It does mean that he was himself remembered as being the kind of person he was, that this memory has come down to us in the Christian community, both in the New Testament and as a «living voice,» and that as members of that community we have entered into this memory.