Sentences with phrase «for human liberation»

Liberal and progressive politics used to embrace energy, technology, and modernity for human liberation and environmental quality.

It disturbs the «peace» of materialistic self - indulgence and the «peace» of disengagement from the struggle for human liberation.

The open architecture of the internet still offers fantastic possibilities for human liberation.

Popieluszko strived for human liberation in a given existential situation.

Lastly, I feel that like Joan, we too must be firm and be able to stand up against all forces that are against God's concern for human liberation and justice, even the church if we are to be in obedience to God, for though the church is God's many a times, the churches have and tend to practice things which are against God's idea of church, like possessing wealth.

The Catholic Church with its near billion members, its global linkage and organization can be truly a multinational for human liberation of it orients its priorities in this direction.

According to the deconstructionists, however, this decentered world, rather than producing despair, now offers us wider options for human liberation.

Jefferson fought with words as his weapons and the armies fought with bullets — both striving mightily for human liberation.

Leaving aside wholly imaginary musing about the new possibilities for human liberation that might accompany infinitely expanded life spans — multiple psychological lives, multiple careers, multiple hobbies, and multiple spouses — the essence of the secular and scientific ideal is simply more time on this earth.

The movements for human liberation inspired by secular ideals can also contribute to this common cause and religious forces can link with them for their mutual purification and benefit.

It is not enough to receive it as the occasion of an encounter with God (although it is) or as an invitation to join up with God's plan for human liberation (also true) or a host of other redefinitions of the nature of biblical authority.

Christianity and Judaism must both fully embrace the new possibilities within modernity for human liberation and dignity, but they must also chasten modernity so that it remains a means, not an end.

Not exact matches

As for theology, the word means speaking - of - God, which in Christian terms means speaking of the One who is Truth — the Truth Who makes us free in the deepest meaning of human liberation.

He refused to believe that the false ideas of the human person and human history embodied in communism could divide Europe indefinitely; and by igniting a revolution of conscience behind the iron curtain, the man the last president of the Soviet Union called «the world's greatest moral authority» became an agent of liberation for his Slavic brethren and the precursor of new possibilities in international affairs.

Animal - rights activists are up in arms about a recent statement by Peter Singer ¯ a bioethics professor at Princeton's Center for Human Values who was, once upon a time, beloved by those activists for his 1975 book Animal Liberation.

I am glad that blacks and women and Latin Americans have, throughout the decade been demanding that theology be so formulated as to call for and advance human liberation.

«We need to move toward a dialogical theology in which the praxis of dialogue together with that of human liberation will constitute a true locus theologicus, i.e., both a source and basis for theological work.»

In the theological world, Liberation theologies express the yearning for human wholeness....

Singer was more responsible than anyone else for making the term «speciesism» known, beginning in 1975 with his highly influential book Animal Liberation and continuing with his widely professed proposal that so - called human non-persons can be killed (infanticide or non-voluntary euthanasia) because of their «lower» moral status.

«The gospel», writes Thérèse Souga, a Catholic from Cameroun, «leads me to discover that Jesus bears a message of liberation for every human being and especially for those social categories that are most disadvantaged.

The most powerful tools available to us for teaching the ethic of eco-justice are these stories built upon the analogy between human oppression and nature's oppression, between the human struggle for liberation and nature's struggle for fulfillment.

Is it not the analogy between the human struggle for liberation and nature's struggle to be free?

No mention is made of the past century's great movements of liberation, or the worldwide women s movement, or struggles for freedom and human rights.

According to Bercier, «the highest act of man is not his exercise of reason in discerning the forms of nature» but rather his «responsibility for his own being and identity as it is authoritatively addressed to him by the Logos»; in other words, man's special dispensation of reason is for the sake of directing human nature towards «its most perfect end in man's own right self - governance» versus a liberation from the yoke of that nature.

Therefore, the entreaty of Latin America is for liberation from cultural domination, economic exploitation, military regression, social marginalization and political imperialism; it is an appeal for fairness in international trade and the establishment of a social order that promotes human dignity, respects democratic institutions and guarantees an equitable distribution of wealth.

We often hear it said that there exists a basic human need for some sort of deliverance, salvation, release, liberation, pacification, or whatever we may wish to call it, and that this intrinsic need is one of the main foundations of all religion.

If and when Christians rethink and transform the eucharistic communities to participate in the ongoing human search for a more just and peaceful world, the Eucharist will be one of the greatest sources and agencies of human liberation.

To be free of ideological captivity is to «join the community of struggle,» to oppose racism and sexism, to fight for human rights and women's ordination, to engage in social action, to envision «holiness as justice,» and to develop nonsexist language and imagery in order to «empower» and free the congregation to engage in the «struggle for liberation.»

Metz writes, for example, that «the name of God stands for the fact that the utopia of the liberation of all human subjects is not a pure projection which is what that utopia would be if it were only a utopia and no God».9

It was appropriate, then, for early 20th - century Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condition.

Jesus, he announced, «is God himself coming into the very depths of human existence for the sole purpose of striking off the chains of slavery, thereby freeing man from ungodly principalities and powers that hinder his relationship with God... Jesus» work is essentially one of liberation.»

We therefore should share his concern for justice and reconciliation throughout human society and for the liberation of men from every kind of oppression.

We humans are the problem for bats and for the rest of creation as it awaits liberation for which the Spirit intercedes, works and groans with sighs too deep for words.

As the messianic events of liberation in the Old Testament were not a result of human efficacy but rather a gift, an act of power that transcended the given possibilities of history, the Christian communities saw in Jesus an act of God's freedom... the power that creates a new future is something new, it is freedom from beyond history that is freedom for history.

Barth's testimony to the reality and sovereignty of God is a vital foundation if we are to hold out for anything more than the fleeting, tragic significance of human liberation.

The personal characteristics of the change are to be seen in a sense of liberation from old rigidities and fears, a lessening of defensiveness, more openness and courage for human relationship, and experimentation in meeting old and new situations.

While interesting and suggestive, such views also involve considerable problems in both clarifying and justifying the idea of «respect for nature (and the related notions of the «rights» of nature or the need for nature's liberation from human intervention and the imposition of human purposes).

Animal Research: For nearly four decades, the animal liberation movement has been at war with medical research conducted on animals — even though conducting such experiments before trying new drugs or procedures on people is a crucial human rights protection established in the Nuremberg Code.

If you'll permit me to leave this thought: I have concluded after many years of «church hopping» to finally «no church» that what we need in the «church» is not anything «new» as stated in your last paragraph but rather a «liberation from»... I conclude that the church (organized or free) considers this return to liberty (brought about by Christ) as a legitimate «next step» in the history of «church» but that is firstly a lie and secondly opens up a door for even more destructive creativity by humans.

The report deals with the subject: The Kingdom of God and Human Struggles, under five areas of concern: The Kingdom of God and the struggles of people in countries searching for liberation and self - determination; The Kingdom of God and the struggles for human rights; The Kingdom of God in contexts of strong revival of institutional religions; The Kingdom of God in the context of centrally planned economics; and The Kingdom of God in the struggles of countries dominated by consumerism and the growth of big ciHuman Struggles, under five areas of concern: The Kingdom of God and the struggles of people in countries searching for liberation and self - determination; The Kingdom of God and the struggles for human rights; The Kingdom of God in contexts of strong revival of institutional religions; The Kingdom of God in the context of centrally planned economics; and The Kingdom of God in the struggles of countries dominated by consumerism and the growth of big cihuman rights; The Kingdom of God in contexts of strong revival of institutional religions; The Kingdom of God in the context of centrally planned economics; and The Kingdom of God in the struggles of countries dominated by consumerism and the growth of big cities.

But that answer is not a program for redeeming the world of nature as well as the human soul, so that they can then live in harmony to create the kingdom of God on earth as it is, but a spiritual liberation of those men and women who believe in Jesus as the prerequisite of a total remaking of the cosmos by God's Spirit and in God's own time.

The key is to appreciate the fact that the antinomies are not necessary but of man's making: «They did not come from the things themselves but from an automatic transfer to speculation of habits contracted in action, and what a careless attitude of the intellect had done, an effort on the part of the intellect could undo; this for the human mind would be a liberation» (CM 71).

, If and to the degree that the democratic movement means the abolition of privilege and the establishment of political human rights, democracy is the symbol for the liberation of men from the vicious circle of force.

The comprehensive human liberation Locke aims for requires the decisive repudiation of the Biblical description of the human condition.

In the context of our social situation, revelation means the promise of justice for and liberation of the oppressed and the poor, of all whose basic needs have not been met and whose human dignity has not been recognized.

Uprooted from their Buddhist settings and transported to an «exotic» Christian setting, they cease to be what they must be - expressions of struggles of the human spirit for liberation in different social and historical situations.

They demonstrated that human beings are not what the totalitarian project said they were: merely machines to be manipulated, for whom faith was an opiate and scientific materialism would be liberation.

It has also been dealing with human issues, such as estrangement and oppression and the hope for reconciliation and liberation.

Human responsibility and co-creatureliness is further emphasised with the affirmation that all creation, along with humans, long and groan for perfection and liberation.

It is in the search for liberation of all aspects of human life, histories, cultures and natural environment that we can truly affirm that salvation is the wholeness of Creation.