Sentences with phrase «consciousness of christian»

The recent attacks on churches by the Islamist Boko Haram sect has re-awaken the consciousness of the Christian Association of.

As we have seen, consciousness of Christian identity needs to be set in a global setting.

Shug develops the holistic consciousness of the Christian mystics, of Buddhist and.

This attitude shows how completely the pride and opinion of men, rather than the Holy Spirit, rule in the consciousness of Christian people.

It shows how completely the pride and opinion of men, rather than the Holy Spirit, rule in the consciousness of Christian people.

The churches would continue in such a plan to have much diversity, but with freer passage back and forth for both ministers and members, a far higher consciousness of Christians representing traditions other than one's own, an arena for mutuality in mission.

But the notion of justice that is most lacking in North American society, and in the consciousness of Christians today, is substantive justice — justice that is judged by its results.

Different confessional traditions may continue to enrich the historical self - consciousness of all Christians.

Not exact matches

The world has moved on, leaving these elements of the Christian Church that can not adjust to new knowledge or a new consciousness lost in a sea of their own irrelevance.

Where does the «type of consciousness» come from that enables Christians to see the IMMORALITY of God's support for slavery and discriminations?

As never before in the history of the Christian consciousness, the modern Jew has appeared and has been real as the suffering servant, the broken one in whose agony the world can behold and know the pain of humanity.

The anguish of feeling that one is not merely spatially but ontologically imprisoned in the cosmic bubble; the anxious search for an issue to, or more exactly a focal point for, the evolutionary process: these are the price we must pay for the growth of planetary consciousness; these are the dimly - recognized burdens which weigh down the souls of Christian and gentile alike in the world of today.

In this regard the debt of Christians to the Old Testament's sturdy, realistic consciousness of social solidarity is immeasurable.

We have also become aware that the anthropocentrism that characterizes much of the Judeo - Christian tradition has often fed a sensibility insensitive to our proper place in the universe.2 The ecological crisis, epitomized in the possibility of a nuclear holocaust, has brought home to many the need for a new mode of consciousness on the part of human beings, for what Rosemary Ruether calls a «conversion» to the earth, a cosmocentric sensibility (Ruether, 89).3

This revolt reflects a new consciousness of what sexuality is, and a conviction that the Christian tradition has misunderstood and rejected the creative function of sex.

Initiated as we are, moreover, into a historical consciousness that has unveiled a whole new world of New Testament thought and imagery, a world that is subject neither to theological systemization nor to translation into modern thought and experience, how can we hope to ascertain the fundamental meaning for us of the original Christian faith?

The sad truth is that even the language of Christian sign and symbol has largely died out in people's consciousness, so deep is the sterilising effect of secularism upon our culture now.

After my move to Berkeley in 1967 I put the institutional question on hold and was, when I wrote the introduction, essentially a «private Christian,» even though I knew at some level of consciousness that that was an oxymoron.

Teilhard relates this movement towards the planetary unity of civilizations with what he describes as the increasing convergence of men in a consciousness which is super-individual and with the passing years more and more super-national; and he has some specifically Christian things to say about that movement and its meaning.

We can not of course go more closely here into the question why the Church has the right and duty, not only to promulgate and inculcate the precepts of immutable divine law and to supervise its observance, but on its own initiative to go beyond this and lay down positive legal prescriptions, and impose obedience to them as a Christian's duty, although they are enacted with full consciousness that they are not necessarily eternally valid but can be changed and even abolished.

A Catholic Christian and theologian will know that there is not only a history of the consciousness of faith, but also a history of dogma, hence that he possesses what is permanent in his faith and his Church only in history and not outside it, and he will therefore have no reason to be afraid of a development of the Church's constitutional law.

The aversion to supernaturalism or to any appearance of dualism that seemed to threaten or to undo the assumption of «one - world order of meaning» has rendered the modern consciousness peculiarly insensitive to the great themes of Christian faith that have meant to point beyond man's own human powers and resources.

Only the notion of specifically Christian maturing and the special means appropriate to that end are finally of use to ministers as prophetic guides to maturing in the Christian life, since it is part of the confessing consciousness of the churches they lead that Christian faith and life are not the same as in any other religion.

And with no imagery available, other than that of supernaturalism, to suggest such nuances or sensitive ground for pointing toward dimensions of grace or spirit, Christian faith could mean for the modern consciousness only confidence in the resources of man's moral idealism.

Fundamentally, Christian spirituality is not about attaining an altered state of consciousness but about widening the range of genuine caring about others, so that we act for their interest not out of duty but out of love.

The members of today's intense religious groups and not a few members of the larger public like to get even closer to home, rubbing texts like these into contemporary Christian consciousness: «Now great multitudes accompanied Jesus; and he turned and said to them, «If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he can not be my disciple»» (Luke 14:25 f.).

Insofar as one partakes of this deepened mode of modern consciousness, one is made aware of depths and nuances in the complexities of man's existence which at once sober one with the limits of man's reason and perceptive powers, and awaken one to the very dimensions of experience to which the themes of the Christian faith bear witness.

When the person of Jesus disappears from the Christian consciousness, the Christian faith seems to lose that very anchor which occasioned its beginning.

The continuity of Christian faith was therefore seen to he in the continuity of this consciousness rather than in preservation and affirmation of the same doctrinal content.

It was not Kierkegaard or Chesterton or Barth — Updike's much - admired knights of Christian faith — who called God «the eternal not - ourselves» or who spoke of biblical language as a human net «thrown out at a vast object of consciousness.»

This essay builds upon those papers by showing the relevance of a dialogue with other religions — in this instance a dialogue with Zen Buddhism — to a deepening of Christian ecological consciousness.

Creation consciousness is a needed attitude on the part of Christians if, in relation to the abuse of nature, Christians are to be part of the solution rather than part of the problem.

1For an excellent survey of the ambiguous record of Christian thinking vis - a-vis the need for creation consciousness, see Paul Santmire, The Travail of Nature: The Ambiguous Ecological Promise of Christian Theology (Philadelphia: Fortress Press, 1985).

The word God is a Christian word, and often when Christians use it, we refer, not to a relational Bodhisattva who adapts to each situation, but rather to a changeless and independent Consciousness who saves only Christians and who is cut off from the world by the boundaries of divine transcendence.

For most Christians God is indeed a Self among selves, a supreme Consciousness to whom one prays, by whom one is loved, and through whom individuals and communities find the courage, often despite odds to the contrary, to seek the fullness of life.

At this stage, however, it is important to note that in addition to the literature of land ethics, animal rights, and Whiteheadian philosophy, there are numerous other resources within philosophy from which Christians interested in creation consciousness can learn.

Moreover, it is possible to accept this limitation of the historical consciousness without relinquishing the Christian faith's distinctive insights about the meaning of human existence.

But «historical consciousness» has come to mean many things during the past two centuries — not all of them directly contrary to certain interests of Christian believers.

A variety of problems have been raised from a classical Christian perspective regarding non-trinitarian conceptions of God, including the problems of creation, salvation, divine self - consciousness, God's relation to the eternal ideas and to Creativity, and religious adequacy.

Philip Joranson and Ken Butigan, the editors of Cry of the Environment: Rebuilding the Christian Creation Tradition, a multi-authored theological study of the environmental crisis, speak of such inclusive care as «creation consciousness» (CE).

I begin this essay by sharing the assumption of Joranson and Butigan, namely that creation consciousness is a needed attitude on the part of Christians if, in relation to the abuse of nature, Christians are to be part of the solution rather than part of the problem.1

I doubt that now, but I do predict a greater self - consciousness of a Holiness bloc of denominations grouped under the CHA, where there is already very close cooperation in such areas as publishing and preparing Christian education materials.

Instead, they «express the preconditions and contents of the Christian consciousness of faith, i.e., a living, practical - theoretical orientation to God, the world, and humanity.»

But the common Christian believer may intuit the threat of the historical consciousness in something like this crude way; the perceived threat can not be conjured away by unsupported exhortations for the believer to accept the modern world view.

The particular resources of contemporary liberal theology that have especial relevance for a Christian approach to our culture's current difficulties are these: (1) the contemporary historical consciousness, (2) the conclusions of biblical scholars regarding Jesus and the Kingdom of God, and (3) the current «process» understanding of God, Which allows a positive relation (but not a surrender!)

For he can help us to get some spiritual distance on our cultural situation; he can increase our awareness of those aspects of our modern consciousness which cut the heart out of our Christian experience, and so help to free us from them; he can help engender in us a sense of humor about ourselves which comes from taking a less contemporary and more eternal perspective — a perspective in which our love of God, our gratefulness to Christ and our concern for our neighbor will have a chance to grow.

In his famous book, God and Man at Yale (1951), William F. Buckley lamented the collapse of Christian consciousness among higher academics, and hoped conservatives could reverse the trend.

The Christian faith in the transfiguration of the world in Christ may thus be marshaled in support of a global and ecological consciousness.

Yet in Magdalene I see a key to a new level of Christian sexual consciousness.

Or, to switch images, Christian teaching provides one set of inputs into human consciousness, but other inputs are always cycling through that consciousness as well.