Sentences with phrase «cultural changes which»

We need sweeping legal changes — but we also need deeper cultural changes which legal changes don't always bring.

Fourth, many theological models «have been drained of their disclosure possibilities by the vast sociological, psychological, and cultural changes which separate us from the biblical, not least the Old Testament world.»

Their CopWatch programme recorded instances of police brutality — a cultural change which allowed images of police nonchalantly pepper - spraying protestors to go viral around the world.

Not exact matches

«It's an interesting demonstration of the ways in which apps and social media platforms both reflect and are sensitive to cultural change and serve as a cultural barometer but can also codify what is acceptable behavior,» she said.

The results show which practices drive cultural change, how they resonate with employees, and how they move the business forward.

Hornsey cautions that despite some immediate changes, which include a new bring your child to work day and an employee resource group dedicated to parents, real cultural change is both difficult and time consuming.

We will have to await the court decision, but my guess is that the simsub solution to retain ad revenues in Canada will be given a good hard look as part of the Trudeau government's ongoing cultural review and that, because of the changing way in which consumers access content, its days may be numbered.

This included circumscribing commitments covering cultural products, which was achieved through an exchange of side letters with the other parties, and reflecting elements of the progressive trade agenda of the Liberal Trudeau government, including through the change in the name of the agreement, a side letter eliciting strengthened labour commitments by Vietnam, and side letters acknowledging traditional knowledge.

You could say the same thing about vibrant faith, which survives change (be it cultural or experiential) by continually reassessing, reforming, and rebuilding upon its current structure.

Efforts to promote such changes in the guise of human rights are correctly condemned as egregious instances of «cultural imperialism» by which elites of certain rich nations, not least of the United States, attempt to impose their values on the rest of the world.

In her work of evangelising the world, the Church follows attentively and discerningly the rapid cultural changes at work, which influence both her and society as a whole.

In comparison with the breadth and depth of the intellectual, economic, cultural, social changes of today and tomorrow in the secular sphere, however, which also contribute to determine the task of the Church, it must even be said that the Church in its aggiornamento proceeds very slowly and cautiously, so that there is more reason to ask whether it is reacting sufficiently quickly, courageously and confidently to the future which has already begun, than to fear that it is sacrificing too quickly and in too «modernistic» a way what is old and well - tried and has stood the test.

It was a period of widespread cultural change and turmoil not unlike that which we have now entered.

Conventional Christianity is, somewhat ironically, declining in the context of great cultural change not unlike that in which Christianity emerged.

In Resurrecting the Idea of a Christian Society, Rusty Reno offers a brilliant, accessible and modestly optimistic take on the possibilities for positive change in our current cultural climate, upon which I offer some modestly pessimistic thoughts.

We are closer to the truth, I believe, if we acknowledge that the debates in which we are embroiled are the products of moral, cultural, and political change.

At the same time, he rejects those theories, «more or less tinged with behaviouristic psychology,» which assume» that human nature has no dynamism of its own and that psychological changes are to be understood in terms of the development of new «habits» as an adaptation to new cultural patterns.»

The theoretical tradition initiated by Max Weber nearly a century ago has remained a popular perspective from which to examine religion, ideology, and, in general, the processes of change in these cultural systems.

He will compare instances where religious concepts, forces, and personalities effected subtle or far - reaching changes and transformations in the cultural and social context in which they occurred.

One can think of these cultural definitions as fissures which, when subjected to stress, become major fault lines along which changes in religion take place.

This is what the CES website has to say: «Our Faith Story: its telling and its sharing which was written in 1985 explored how this «story» would be passed to the next generation at a time of significant cultural change.

Christian history is a series of cross-cultural movements, which result in a succession of different Christian «heartlands» as the geographical and cultural center of Christianity has changed.

The recent change in the cultural climate, one that everyone from fundamentalists to People for the American Way helped produce and to which each responded, has occasioned fresh talk about civic responsibility.

Ogden, for example, argues that by far the most important way in which we can participate in God's emancipating work of «helping people manage their opportunities for good... is to labor for fundamental social and cultural change.»

They're not simply responding to cultural change, which is often driven by immigration.

Viktor von Strauss, the first to notice the ancient cultural change that was later named the Axial Period, described what he observed as «a strange movement of the spirit [which] passed through all civilized peoples».3 Such «movements of the spirit» may be the key to our understanding of the next phase.

«Your position that «those acts are labeled as wrong out of the context of the times in which the writers wrote» suggests that God follows the changing cultural trends of man.»

This term, coined by Karl Jaspers, is commonly used to refer to the period of creative and radical cultural change out of which came the great religious traditions sometimes known as the world religions.

The early church combined them because when you're making a huge cultural change, it's easier on the common folk if they get to keep their same holidays — which leads to an easier transition.

Beginning with the changes in Eastern Europe, the world is in the process of a «re-constellation» which is characterized by the breakdown of the cold war ideological polar structure, the realignment of the military powers, the reordering of the economic powers, and the rapid globalization of communication and cultural life.

(3) We have observed that physiological changes as well as cultural attitudes toward alcoholism (which regard it as a question of willpower rather than a sickness) probably contribute to the perpetuation of the addiction once it is established.

What I propose in the present analysis is to emphasize three major sets of forces to which the leadership of emerging universities and their constituencies were responding: first, those having to do with the demands of technological society; second, those having to do with ideological conflicts; and third, those having to do with pluralism and related cultural change.

To change the divorce equation, which now favors the spouse who wants to leave the marriage, requires a change in cultural values.

It is questionable whether liberal churches can change rapidly enough to continue to serve the subgroups in the cultural spectrum for which they have primary evangelistic responsibility.

I thought Evangel readers would appreciate knowing about my Christianity Today interview with James Davison Hunter, Professor of Religion, Culture, and Social Theory at the University of Virginia and author of To Change the World: The Irony, Tragedy and Possibility of Christianity in the Late Modern World (Oxford, 2010), which promises to be the most important book written on Christian cultural engagement in the last 50 years.

Many centuries of debate and cultural change have shaped the law and liturgy of contemporary Shabbat observance, which varies considerably from one branch of Judaism to another.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

Religious conversion to Christ in this setting essentially means a change of faith which involves participation in the local worshipping congregation of Christian believers without transference of community and cultural affiliations, but with a commitment to the ethical transformation of the whole society and culture in which they participate with others of different faiths.

It requires what might best be called «theology of culture,» theological reflection on critical implications of cultural change for congregations» practices, and it calls for envisioning possible constructive reshaping of a congregation's practices insofar as they are ways in which the congregation tells its story in and to its host culture.

The «functions» for which theological schools are to prepare future clergy are determined by the expectations of the membership of «mainline» white Protestant churches, and in general that membership expects ministerial leadership to be «successful» and «efficient» (Brown, 55) in helping them to preserve their social status and cultural roles in a nation that is entering a future marked by unprecedented urbanization, technological change, and massive social planning (Kelly, 230 - 31).

What are the cultural, social, religious, and theological factors which contributed to these changes?

We are passing through a great cultural change in which the idea, long dominant in science, that chance is «only a word for our ignorance of causes» is being replaced by the view that the real laws of nature are probabilistic and allow for aspects of genuine chance.

This tendency favorable to the history of religions and comparative religion has been reversed since the middle of the 1930's, partly under the influence of the theological renaissance and partly because of the change which has taken place in cultural and educational domains.

[1 - 9] As a 2013 research paper [7] and a number of other recent studies [12 - 15] show, education alone (or at least that which focuses on educating athletes about the signs and symptoms of concussion and not changing attitudes about reporting behavior) does not appear capable of solving the problem, because the reasons for under - reporting are largely cultural, [2,3,9,10, 12 - 15] leading the paper's author to conclude that «other approaches might be needed to identify injured athletes.»

They include issues about the importance of breastfeeding and about women in the workplace; issues, which we had all hoped would become legacy issues, about prejudice and discrimination; and important issues about geographic variation and inequality, including the importance of cultural leadership in changing attitudes.

These benefits include but are not limited to the power of the human touch and presence, of being surrounded by supportive people of a family's own choosing, security in birthing in a familiar and comfortable environment of home, feeling less inhibited in expressing unique responses to labor (such as making sounds, moving freely, adopting positions of comfort, being intimate with her partner, nursing a toddler, eating and drinking as needed and desired, expressing or practicing individual cultural, value and faith based rituals that enhance coping)-- all of which can lead to easier labors and births, not having to make a decision about when to go to the hospital during labor (going too early can slow progress and increase use of the cascade of risky interventions, while going too late can be intensely uncomfortable or even lead to a risky unplanned birth en route), being able to choose how and when to include children (who are making their own adjustments and are less challenged by a lengthy absence of their parents and excessive interruptions of family routines), enabling uninterrupted family boding and breastfeeding, huge cost savings for insurance companies and those without insurance, and increasing the likelihood of having a deeply empowering and profoundly positive, life changing pregnancy and birth experience.

Indeed, I argue that the cultural dismantling of the three basic components of normal human infant sleep i.e. sleep position (on the back for breastfeeding which was changed to prone sleep), feeding method (from breastfeeding to formula or cows milk, bottle feeding) and infant sleep location (from next to the mother within sensory range to nighttime separation, a separate room) fostered and promoted the SIDS epidemic which is was limited to the industrialized, western world.

Culinary Boot Camp and Onsite Chef Support transformed the food on the plate and sparked a much larger cultural change on campuses, which now aspire to be community centers of health and wellness.

But for all the cultural change that has occurred in promoting more father involvement with their newborns — which is wonderful!

However, success can be measured by cultural change too - changes in society that affect the overall climate in which we all live and work.