Sentences with phrase «for such dialogue»

Whereas existing forums for such dialogue include the OECD Global Science Forum and UNESCO, the most prominent and internationally inclusive astronomy venue is the IAU, which can issue international guidelines through its General Assembly.

It would certainly be a good thing if there were more, perhaps even institutional, possibilities available for such a dialogue.

The basis for such dialogue is already in place.

Not exact matches

We likely wouldn't be having such a lengthy dialogue about this issue to begin with if it weren't for the ominous student loan debt crisis impacting millennials and their families.

The candidate from her party running in Buenos Aires — the country's biggest province — has demurred when asked about the situation in the Venezuela, saying that he did not know «in detail» what was going on there, later stressing the differences between the tenures of Chavez and Maduro and calling for dialogue with a third party, such as the Pope.

For these types of meetings, Glass Lewis may engage with an issuer or shareholder during the solicitation period, if such dialogue will lead to a better understanding of a party's position regarding certain issues, thus enhancing our report.

MacIntyre, however, has too carefully laid out the hidden connections between war, genocide, racism, and modern emotivist morality to give liberals much time for self - congratulation (it is in fact this self - congratulation that constitutes such a barrier to dialogue).

Alain started at Wunderman Cato Johnson and continued his passion for digital at Brand Dialogue, the online agency launched by Young & Rubicam where he worked on clients such as American Express, Glaxo Smith Kline, Star Alliance and United Airlines.

It would be natural, then, to make Orthodox theological anthropology the overarching theme of the Council and to address all other questions — such as jurisdictional disputes, ecumenical dialogue, and human rights — as embraced in the common Orthodox vision for the renewal of humanity.

Others, such as the chapter on «objections» to the claim that we can be certain of at least some moral knowledge, are written in dialogue form, opening the way for hostile critics to suggest that Budziszewski constructs and demolishes his own straw men.

It offers positive and negative role models for this virtue through its portraits of Socrates, Thrasymachus, and their friends, and in the action of the dialogue offers exemplary insight into how such virtue might be best acquired by an individual or a state.

And, while Pietro Cardinal Parolin, the secretary of state, and Gerhard Cardinal Müller, formerly prefect of the Congregation for the Doctrine of the Faith, have called for dialogue in the wake of the filial correction released a few weeks ago, it is unlikely that Francis would participate personally in such a process.

``... the future of Christian philosophy will therefore depend on the existence or absence of theologians equipped with scientific training, no doubt limited but genuine and, within its own limits, sufficient for them to follow with understanding such lofty dialogues not only in mathematics and physics but also in biology and wherever the knowledge of nature reaches the level of demonstration.»

In such a case he must present his view in a way that does justice to the ecclesial importance of his opinion, to the continuation of his dialogue with the magisterium und also to his respect for the latter's teaching.

No doubt this will be helpful for purposes of interfaith dialogue or in interfaith settings such as public education where particular religious allegiances must remain muted.

For example, churches may participate in interracial dialogue programs, preschool education programs such as Head Start, nursery school programs for children of working mothers, alcoholism education programs, sex education programs, open housing programs, health and education programs for migrant workeFor example, churches may participate in interracial dialogue programs, preschool education programs such as Head Start, nursery school programs for children of working mothers, alcoholism education programs, sex education programs, open housing programs, health and education programs for migrant workefor children of working mothers, alcoholism education programs, sex education programs, open housing programs, health and education programs for migrant workefor migrant workers.

In Europe before the Holocaust there was» with the exception of a few individual dialogues such as that between Franz Rosenzweig and Eugen Rosenstock - Huessy» slight motivation for such an engagement; and after the Holocaust there were not enough Jews left for such an engagement.

Asian theologians such as Wesley Ariarajah, Tissa Balasuriya, Kosuke Koyama, Lynn de Silva, and Aloysius Pieris have found a dialogue with Buddhism both necessary and valuable for their own reflections on Christian faith.

The point is that if spirit - filled Christians want to communicate effectively with those who do not share such experiences, then they should heed the assumptions of the secularists, for it is a safe bet that if another person's deepest presuppositions are ignored, the possibility for meaningful dialogue diminishes rapidly.

By theology of religions, I mean critical theological reflections on the interaction and intercourse between different religions through such means as proclamation and sharing of their different creeds and teachings, through dialogue of their adherents, and mutual challenges and partnership for common cause.

Much of the value of this dialogue for process philosophers lies in following along precisely the sorts of things that Hausman and I said, for these are the sorts of things nearly all process philosophers say about Bergson, even those such as Hausman and I, who are very sympathetic to Bergson and try to study him closely (although admittedly, Hausman is really more a Peircean and I am more a Whiteheadian, and Gunter is really Bergson's true apologist).

Not only is there great promise in such programs for stimulating the poor to increase their own potential for dealing with their problems, (For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9for stimulating the poor to increase their own potential for dealing with their problems, (For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9for dealing with their problems, (For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 92.)

But the person who insists she is a Catholic, but finds the Trinity «patriarchal and oppressive», Christ's Sacrifice on the Cross «just so bloodthirsty», lesbian and homosexual relationships «a lifestyle to be celebrated», and the Pope «a ridiculous figure»......... such a person's contribution to dialogue lacks integrity and meaning Pro's And Con's Of The Ghetto Culture Of course, the reasons for wanting to emphasise one's Catholicism are pretty obvious: it gives status, enlarges one's importance, and is, at present, very fashionable.

He refers to meetings his office has held with global warming groups and says «such gatherings can create an environment of dialogue and common ground for common action on climate change,» and he urged that such gatherings be expanded.

For confessional Lutherans to declare such a hope, however far off, speaks to the remarkable progress enjoyed by the dialogue.

The fruit of ecumenical labor on this topic can be seen in such balanced and helpful resources as Mary in the Plan of God and in the Communion of the Saints (1999), a product of years of dialogue between French Catholics and Protestants that calls for both Catholic and Protestant «conversions» on the subject.

Notice what this entails: postcolonialist guilt is after all a problem only for colonialists, which means, if such guilt is indeed a major motivation for interreligious dialogue, that it is likely to be only they who will be seriously interested in it.

But the process of ecumenical and interreligious dialogue that Pope Benedict XVI has repeatedly endorsed may cause participants to question whether any canonical story of violence — such as the conquest narratives in Joshua and Judges, or functionally equivalent texts in the history of Islam — may legitimately be claimed to offer a religious warrant for continued violence in today's world.

One important reason has to do with the prominence in such settings of the judgment that the term «interreligious dialogue» labels the only proper mode for intercourse among religious communities.

All the better for this conversation, of course, if Muslim dialogue partners bring to the table a deep memory of Muslim philosophers such as al - Farabi, Averroës and Avicenna, each of whom attended in various ways to the profound connection between faith and reason, the central point of the pope's lecture.

Is it any wonder that for centuries Jews and Muslims have been leery of such dialogues?

The article «Dying for Inter-faith Dialogue» may make some of your readers wonder why we read or hear that Muslim terrorists have cut off their prisoner's heads; such action does seem unnecessarily barbaric.

Such anthropological discussion and hoped for actions are somewhat more specific than, though overlapping with, the more theological dialogue proposed by the Islamic scholars who suggest the call to «total devotion» to the one God as our starting point.

The need for such a synthesis is essential not only in developing a modern theology that can enter into dialogue with secular, scientific thought, but also in creating the intellectual framework by which to nurture a new evangelisation, especially among the young.

He says that the Pope believes that such dialogue could lead to us cooperating «in a productive way in the areas of culture and society, and for the promotion of justice and peace in society and throughout the world.»

The show takes some liberties that should feel comfortable for all believers, such as recreating imagined dialogue between Thomas and the other disciples in the days between Jesus» death and resurrection.

When such dialogue is taking place effectively, it is not only the individual counselor who ministers to those who come for help; it is also the community that offers ministry.

Such dialogue is necessary for the sake of history itself.

Like others promoting a dialogue between religion and economics (such as Lorna Gold in The Sharing Economy), I believe that there must be a place for religion in our quest to find solutions to the deepening crises of injustice and inequality in the globalized economy.

Such a dialogue requires Christian theologians to advance an apologetic which will argue for the truth and goodness of their traditions in language that is intelligible within a broader culture.

At such a seminary, Lutherans, for example, see their church allegiance illuminated and enriched by their dialogue with Baptists and Roman Catholics.

There would be questions of systematic theology, for example those concerning the nature of justification, the validity, and knowledge, of the natural law within Christian morality, the possibility and recognition of an individual call coming directly from God to the conscience in a concrete situation, and the question of the relation of such: a call to universal moral principles, as well as many other questions with which the ecumenical dialogue will have to concern itself.

A democratic patriot in the United States, for instance, will carry on his dialogue with current companions, but as one who is also in relation to what his companions refer to — representatives of the community such as Washingtons, Jeffersons, Madisons, Lincolns, etc.... But now the transcendent reference group... represent [s] not the community only but what the community stands for.

I have argued that the contemporary situation of pluralism does generate one such norm for those who are committed to dialogue — one that in this situation has relative objectivity.

The certainty with which the faith of many neighbors (including many Christian neighbors) was thus disposed — by some of the very people championing dialogue — pressed the discussion beyond vague notions of «respect» for varying forms of faith toward a search for the appropriate criteria for such judgments.

For example, in the very Christianity Today issue where Miroslav Volf discusses that Christians and Muslims worship the same god, I wrote the cover story and said that they don't — and also expressed that believing such is unhelpful to real multi-faith dialogue.

During the dialogue, Dr Gene Nisperos of the Health Alliance for Democracy raised his concern as the target of Golden Rice are members of the vulnerable population such as preschool children and lactating mothers.

We even searched a few sites such as the Mormon Dialogue and sites for LDS about the Word of Wisdom.

What distinguishes Waldorf education from other progressive approaches, such as Montessori and Reggio Emilia — and, importantly for our dialogue with other educators — what do we hold in common?

They spend more time with their children, set clear rules and consequences, talk with their children more often and engage them in back - and - forth dialogue, and provide experiences for them (such as high - quality child care) that are likely to boost their development.