Sentences with phrase «cultural forms for»

In the early twentieth century Protestants are mistaking dynamic cultural forms for the content of their faith.

Not exact matches

Cultural organisation FORM will launch its inaugural Scribblers Festival on May 9 to boost the profile of literature and arts for children.

A strong majority of the respondents (80 %) say some form of protectionism is necessary for oil and gas producers, whereas only 53 % feel the cultural and media sectors should be protected.

The need to continually provide work for my virtual assistant, along with the obstacles formed by the language barrier and cultural differences between us, ended up creating more work for me.

It struck me that was there was something new going on in the combination of LaHaye's theology of cultural pessimism and his forming of a coalition for active cultural engagement.

But the season of sewing is ending, and we need to separate that which is Christian from cultural forms taken over and reshaped for post-Christian purposes.

Yes, some have drunk the diversity Kool - Aid and think evangelization a form of cultural imperialism, but for the most part Catholics are triumphalists.

For the tradition to which Plato had been heir, paideia was as essential to the well - being of the public realm as of the political realm, by forming virtuous citizens capable of filling political roles wisely; for fourth - century Greek - speaking Christians paideia, while it aimed to shape persons» private interiority rather than their public political activity, contributed to the well - being of the public realm as a cultural realm accessible to any literate, educated person, Christian or pagFor the tradition to which Plato had been heir, paideia was as essential to the well - being of the public realm as of the political realm, by forming virtuous citizens capable of filling political roles wisely; for fourth - century Greek - speaking Christians paideia, while it aimed to shape persons» private interiority rather than their public political activity, contributed to the well - being of the public realm as a cultural realm accessible to any literate, educated person, Christian or pagfor fourth - century Greek - speaking Christians paideia, while it aimed to shape persons» private interiority rather than their public political activity, contributed to the well - being of the public realm as a cultural realm accessible to any literate, educated person, Christian or pagan.

Since the gospel is always received and appropriated in a specific cultural form, and since the church is established and functions as a social institution, the changes that are taking place in global societies have profound implications for churches (as profound, some have suggested, as our initial transition from a regional Jewish Jesus movement into a global Gentile church).

To be sure, classical realism is lost to us, a development due in part to increased awareness of the extent to which the human mind and cultural forms are the irreducible prisms for any apprehension of reality.

These wars have variously been understood as Western aggression against pacific Islam, a necessary defense against Islamic attack, a conduit for cultural and commercial exchange, a form of early colonialism, an expression of collective religious identity or social anxiety, and a symptom and vehicle of economic expansion.

And one of the cultural contradictions that attended this form of capitalism was that an affordable Bible required publishers to look for packaging that would attract buyers.

Hirsch's misguided attempts to alphabetically list items that are thought to form the essential core of cultural literacy blissfully ignores Rorty's plea for the recognition of the contingency of our own language games and the need to extend our sensitivities to the marginalized.

Specialization is regarded as a means for increasing the individual's qualitative excellence of achievement and for making possible higher forms of cultural life through the organization of differentiated skills.

Inasmuch as the sociologist of religion is confronted with the necessity of accounting for apparently identical or similar patterns in religious behavior, ideas, and forms of organizations on different cultural levels, he is interested in a constructive solution of the apparent dilemma.

The grandeur of their productions, the images of «success,» their «positive thinking» messages, and their offering of gifts and goods in return for donations translates the Christian message into an attractive consumer package that reflects a cultural form similar to that of media consumerism.

The writer, Bill Sakovich, is a professional translator of Japanese to English who's lived in Japan for two decades or so, who married a Japanese woman, and who just loves Japanese culture in general — in many of his cultural posts, for example, he suggests that the more typical Japanese approach to religion, while seemingly shallow, contradictory, and form - obsessed, makes a lot of sense to him, and indeed, is superior to Western ways.

If that remains the dominant cultural form within which ministers are trained, then the foundations laid in theological education will be increasingly inadequate for understanding theologically a large part of the world in which ministry will actually be exercised.

So do those who seek a remedy for present ills by insisting on unchanging adherence to a form of the ministry developed in some earlier cultural period.

It appears in a different form partly because the problem of social continuity has become as great for us as the problem of change and reform, but even more because the historical, cultural character of human existence has come into fuller view.

May all Britons continue to live by the values of honesty, respect and fair - mindedness that have won them the esteem and admiration of many -LSB-... and] always maintain... respect for those traditional values and cultural expressions that more aggressive forms of secularism no longer value or even tolerate.

The long - term trends that define our cultural epoch set for us the form of our major theological problems.

For like Whitehead and Dewey, Kadushin understood that the concept of organic thinking offered an approach to logic and the foundations of knowledge that was an alternative to the perversions of the sort of blind faith in natural science that had come to dominate the intellectual cultures of the late nineteenth and early twentieth centuries; an alternative that did not attempt to devalue science or replace it with a nonrational mysticism, but which did attempt to place scientific thought into a broader cultural context in which other forms of cultural expression such as religious and legal reasoning could play important and non-subservient roles.

We hold to forms of worship designed centuries ago by people very different to us and ignore the massive cultural changes of the last few decades (and I'm not talking about replacing organs and songs with good theology and no tune with guitars and songs with good tunes and bad theology, either) for fear that in attracting anyone new we might alienate imaginary figures we are sure are in the congregation.

I agree with Bill Maher, but then again I'm a lifelong atheist... I have never believed for one minute that the god as portrayed in the bible or koran has any possibility of being real to everyone, otherwise that god would make itself obvious and not hide behind man made lies and cultural practices that self perpetuate thanks fo fear... otherwise there would not be several thousand man made religions trying to claim that god as their own... yes, it is an opinion, only valid to the opinion holder and no one else... Bill, thanks for so strongly making that point, not that it makes any difference to god fearing people... they will hold on to their opinion as strongly as they hold on to their shotgun, thinking that each provides them with some form of security... to intelligent people, neither is secure and neither leads to true freedom of the mind...

To quote Paul Brass in his essay on ethnicity and nationalism, «The cultural and religious forms, values and practices of South Asian countries have become political resources of the elite in competition for political power and economic advantages.»

But the crucial question for evangelistic mission today is how in a changed post-colonial situation the forms of the church and its evangelistic proclamation and the call to conversion and the invitation to join the fellowship of the church may take place within the context of the recognition of religious and cultural plurality and common participation in building a new just society and state.

For instance, if one believes that Christ is in some sense God incarnate, then there is a sense in which the divine second person of the Trinity stands above history, There is also a sense in which the teachings of Christ might be said to have some trans - cultural character, despite being embedded in very particular cultural forms.

We can seek out all the kinds of community life for their own sake, and wherein we might sustain older cultural forms or even come up with new ones.

Cultural understandings, for example about sexuality and marriage, structure the kinds of people we become and the relationships we form.

This dialogue and communion are truly the way for saving the faith from being reduced to any one particular self - enclosed cultural form.

The foreign debt continues to be an issue and new voices have began to sound the need to look for ways to face it; (ii) At the national level two questions are concentrating increasing attention: one is the reassessment of the necessary role of the state to correct the distortions of a runaway market (currently discussed in Europe and in the discussions about the role the initiatives of «an active state has played in the economic development of Asian countries); the other is the need for a «participative democracy over against a purely representative formal democracy: in this sense the need to strengthen civil society with its intermediate organizations becomes an important concern; (iii) the struggle for collective and personal identity in a society in which forced immigration, dehumanizing conditions in urban marginal situations, and foreign cultural aggression and massification in many forms produce a degrading type of poverty where communal, family and personal identity are eroded and even destroyed.

We are a democracy, after all, and do our democratic institutions not form something of a cultural core for our world?

«Common witness implies respect for varying cultural heritages and the avoidance of even the more subtle and hidden forms of cultural invasion».

Thus our thinking occurs in association with language and other cultural forms, each of which is capable of enabling us to form an interior space for reflection.

Within nations, the 21st century will call for participatory forms of government that disperse and balance political and economic powers, protect fundamental rights and enfranchise distinct cultural and ethnic communities.

The form of argument in this presentation has emphasized several specific points: first, that the Asian values argument, as a challenge to the implementation of constitutional democracy, is exaggerated and fails to account for the richness of values discourse in the East Asian region - local values do not provide a justification for harsh authoritarian practices; second, that the cultural prerequisites arguments fail because they ignore the discursive processes for value development and they are tautological, excessively deterministic and ignore the importance of human agency it, therefore, makes little sense to take an entry test for constitutional democracy; third, the difficulties of importing Western communitarian ideas into an East Asian authoritarian environment without adequate liberal constitutional safeguards; fourth, the positive role of constitutionalism in constructing empowering conversations in modern democratic development and as a venue for values discourse; fifth, the importance, especially in a cross-cultural context, of indigenization of constitutionalism through local institutional embodiment; and sixth, the value of extending research focused on the positive engendering or enabling function of constitutionalism to the developmental context in general and East Asia in particular.

From these traditions, we have inherited not only the specific substantive emphases that distinguish each from the others but a legacy of common themes as well: (1) a theoretically grounded rationale for the importance of studying religion in any serious effort to understand the major dynamics of modern societies, (2) a view of religion that recognizes the significance of its cultural content and form, and (3) a perspective on religion that draws a strong connection between studies of religion and studies of culture more generally — specifically, studies of.

That way they would be best prepared in an ongoing manner, on the one hand, to understand the cultural setting in which they ministered and possible new developments in it, and, on the other hand, to distinguish the essence of Christianity from its various historically conditioned forms and to reformulate it for every new cultural context of ministry.

Composed of vegetal origin products, acid - resistant DRcaps ™ capsules provide an easy - to - use, coating - free dosage form which provides protection from stomach acid for acid sensitive ingredients like probiotics and enzymes, and can be used by most consumers regardless of cultural, religious or dietary boundaries.

As a cultural leader in its territory, we will attempt to bring you the best of the worldwide sushi innovations in the form of recommendations for sushi restaurants, sushi festivals, and pictures of celebrities enjoying their sushi in partial nudity.

In all cases of domestication, the cultivated forms tend to develop fruits larger than the wild varieties; botanists are not certain whether this trait is the result of better cultural techniques or the natural tendency for humans to pick the largest fruits, which contain next years» seed.

Largely for cultural reasons, few young women of Asian, Indian, Jewish and Middle Eastern descent choose to participate in the increasingly popular form of assisted reproduction.

While your child's cultural icons may not delight you, they offer great bonding material, common ground for forming friendships.

Though the family bed, or co-sleeping, is still the cultural norm in other parts of the world, it is not something that is seen as a normal practice in the United States, despite the fact that many families choose some form of co-sleeping for themselves.

If it is in fact a new form of Pan-Africanism, it is one that is rooted in a cultural aesthetic more than a political ambition, its leaders run blogs rather than political parties, and it calls for a reinterpretation rather than return to African culture and values.

This conception accounts for cultural influences of varying degrees in the form of larger rivers representing the dominant cultural forces of the day, but also for the more pronounced cultural mixing that occurs today as a result of increased access to instant worldwide communication and the instantaneous dissemination of information.

While Western - type liberal democracies remain one of the most effective and tested forms of government in history, what is needed, globally, is not necessarily a transition to liberal democracy but rather a more careful consideration of the fundamental human quest for dignity, which often bears interpretations that are «endogenous» and adapted to various socio - cultural settings.

This is similar to other forms of nationalism, which also focus on their unique social contexts (for example, Fascism reflects Italian cultural history and Juche reflects the Koreans»).

Exchange is not merely about education and investment, it also requires Europeans to go abroad and acquire cultural capital, which can be used as a form of currency for foreign investment.