Sentences with phrase «cultural life from»

This era marked a shift in social and cultural life from a money - driven, individualistic ethos of the Reagan and Bush years, to a foregrounding of collective identities of communities that had been pushed to the margins, a period commonly cited as the rise of identity politics.

In the lead up to the 2015 general election, the Hayward Gallery has invited seven artists — Richard Wentworth, John Akomfrah, Jane and Louise Wilson, Hannah Starkey, Roger Hiorns and Simon Fujiwara — to each curate a «chapter» of this exhibition, reflecting on British cultural life from 1945 to the present day.

Pentecostalism is a form of populism that thrives in folk cultures, seeking to transform cultural life from the bottom.

Not exact matches

To see the industry downturn tears at the cultural roots of how people perceive themselves and where they live, because it pulls the rug out from underneath you.»

In addition to cultural differences and living thousands of miles from home,...

But many American practices go against the grain of the more comfortable and communitarian cultural systems of their own societies - the Japanese with life - long employment for their workers, the Germans with their unions having a say in management under co-determination, and the French with their government supporting the right of unions to pressure business from retrenching, by requiring large compensation to be paid to laid - off workers.»

But the serious results they are already achieving in InnovationXchange's short life are attracting attention from other departments, which have visited the team of nine staff to observe how they are challenging the cultural norms of bureaucracy.

When the Cultural Revolution ended, it was as if my parents» generation had just woken up from a dream: It turned out the man they had worshipped as the Red Sun itself was nothing but a cruel and petty dictator who led a wanton and dissolute life.

As Fiorenza has observed, «Paul's advice to remain free from the marriage bond was a frontal assault upon the institutions of existing law and the general cultural ethos, especially since it was given to a people who lived in the urban centres of the Roman Empire.»

However, I also want to bring the Gospel of Luke to life, not just with insights and information from the cultural background of the Bible, but also by showing how Scripture makes a difference in your life.

For my entire adult life, my Catholic faith has been a sort of cultural vestige, like the Italian, Irish and Slovak ethnic heritage from which I'm generations removed.

If you haven't noticed, Christianity has been beating a steady retreat from the cultural and moral center of Western public life.

He also knew that very often they were in that situation because the good things in life were taken away from them by those who are powerful in society who amassed for themselves economic, political and cultural supremacy at the expense of others.

Following his lead, all Christians are called to love well across racial and cultural differences, choose to see the world from other people's perspectives, search for and extinguish inequality in the church and society, advocate for each other, esteem one another, and live as true brothers and sisters (Philippians 2:1 - 3).

The Druzes of the Levant differ from the Sunnis of Egypt because of differing interpretations of the Qur» an and the Traditions of the Prophet, not because they live in different cultural or geographical environments.

As they seek to communicate the Gospel to their Muslim neighbours and friends, they will have a common linguistic and cultural background in which, and from which, to engage but they will also wish to transmit the uniqueness of God's self revelation in the living, dying, rising again and teaching of Jesus the Messiah.

The issue, rather, is the cultural hegemony that arises from living within an empire that rejects barbarians as alien and boasts of Roman cultural superiority.

These communities trouble me, the segregation from American life, the anti- cultural stance made in these communities is very un American.

Pixley charges Whitehead's thought with three things: (1) that it is «at the very least... open to appropriation for counterrevolutionary purposes;» (2) that «Justice shines by its absence» from Whitehead's list of five cultural aims as the measure of civilized life; and (3) that Whitehead's philosophy contains within it latent counterrevolutionary tendencies.»

That through which all religion lives, religious reality, goes in advance of the morphology of the age and exercises a decisive effect upon it; it endures in the essence of the religion which is morphologically determined by culture and its phases, so that this religion stands in a double influence, a cultural, limited one from without and an original and unlimited one from within.

Feast and celebration of and for life in Asian religious communities provide fountains of strength and vitality of cultural fulfillment of life, although much of life - stifling and life - suppressing factors should be eliminated from the traditional religious institutions.

Thus, individuals and societies need a system of values by which to live; the nature and pace of modern cultural transformations have cut men adrift from the security of established ideals.

There are in India proverbs, teachings and cultural norms which are taught to a woman from childhood, preparing her for such a life of hardship and injustice.

Christians are better equipped to face the challenges of any society when they do so from within the communion of the saints and the cultural life this communion embodies.

It is a living religion which has received and is still receiving its vitality from the people who confess it; it is a great movement which has passed through various stages of development over its long and complicated history, influencing and being influenced by the religious and cultural forces in its environment.

We are a cultural and intellectual worldview apart from him, and, while one can not but admire the intensity and purity of Woolman's faith and convictions, it is doubtful that any of us would want to live as he did, or be his spouse, child, or colleague.

They transmit knowledge, attitudes, and skills from one generation to the next, insuring continuity of cultural life.

It was inevitable, perhaps, that the «culture wars» — the debate that continues to rage over the impact of political correctness, multiculturalism, and their allied ideologies — would spawn a genre of liberal apologetics designed to exonerate liberalism itself from its role in abetting the establishment of radical doctrine as a mandatory standard of judgment in mainstream cultural life.

In our personal involvement with scripture, it is easy to forget that these texts were written by authors who lived in a time, a place, a historical and cultural setting very different from ours.

Cultural pluralism is a fact of modern life, resulting from the explosion in mass media technology in the past 100 years.

Anyone failing to acknowledge the lives of early believers as set apart from the cultural norms surrounding does not comprehend their new birth transformation nor Acts 2 - 29.

Students themselves engage in theological reality - testing from the workplace, family life, cultural ferment and contexts of oppression.

We do not know the cultural background and ethnic origins of the tribes that took part in the movement which we know best as Joshua's conquest of Palestine, yet the influence of the Arabian Desert was strong upon them, if we may judge from such information as we possess of their social life in the immediately following period.

Such mission begins with a greater appreciation of a local church's own finitude, its own ethos drawn from the world's symbols but particularized in a cultural pattern specific to its own corporate life.

In global consciousness we know that, if we go far enough back in time, we share a common origin not only with people from very different cultural and religious backgrounds, but also with all forms of life on the planet.

What we learn from cultural relativity is firstly this: our cultural convictions and practices are always relative, relative to the time in which we live, the position we choose to take, and the cultural inheritance which has shaped us.

Like Moses, let's look briefly at the cultural situation in the United States from 1960 - 1998, the era that formed, institutionally, the spiritual life of most of us prior to the new millennium theologies.

Even if we can separate «the ore of the ideal from the dross of habit of behavior,» the ideals can not be lived outside the cultural, religious, and social life in which they developed.

In human terms, this has a disastrous consequence for certain groups of people like the tribals, scheduled castes, traditional fishermen and such other groups who depend on them to eke out a living... They would also be torn away from their natural roots as well as from their community and cultural ties - producing in them a sense of isolation» (Quoted from ISA Journal Dec. 94).

Then more flexible people begin to understand, and they start to experiment with the new consensus so that cultural transformation, this movement from death to life of an entire people, begins to happen.

Bubbling up from the cultural landscapes of everyday life, the creativity behind poetry and music places the person in touch with another world, the enchanted one hidden in plain sight.

If we fail to make such an effort, we risk isolating Christian faith from cultural and academic life.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

New technologies and mass media have separated us from control over our cultural and economic lives.

The idea of cultural evolution, which is most clearly seen in humankind, is that humankind transmits information from one generation to another by teaching and learning so that successive generations learn to purpose their lives in particular ways.

[16] This heritage, which many Indian - Christian theologians have too often accepted uncritically, accepting the broad brush - strokes, without going into the nitty - gritty details, needs to be re-examined and re-evaluated so that the meaning of several concepts which such a heritage has spawned and which is reflected, often unconsciously, in the present attitudes of Indian - Christians, can be liberated «from the socio - cultural, philosophical and historical contexts in which they have been deified, and make their theological insights reincarnate in the life and concerns of the people.

The relativity of Niebuhr's theocentric relativism derives not from the variety of religious and cultural contexts in which different people live, but from the awareness that each person lives in several of these contexts at once.

For Christians who come from cultures shaped by another faith, an even more intimate interior dialogue takes place as they seek to establish the connection in their lives between their cultural heritage and the deep convictions of their Christian faith.

A law which properly has only this meaning: to release man from the world, to separate him from any interest in an independent cultural development, and to humble him in obedience to the transcendent power of God — of a God, whose image is not in any sense determined by the conception that man has of his own highest spiritual life.

It dramatically portrays as never before that churches around the world have reached a critical point in the movement from being more or less homogenous in faith, worship and life to a situation of theological and liturgical heterogeneity, rooted in a profound commitment to express Christian faith and witness in terms of particular local cultural idioms.