Sentences with phrase «human communities at»

Such changes threaten the health of the watershed ecosystem and put nearby human communities at greater risk for more severe natural disasters such as landslides and wildfires.

And while fire plays a vital role in maintaining the health of many ecosystems, it can also be a destructive force that puts human communities at risk.

«We need a planning process that is equal to the scale and complexity of the challenge, rather than continuing to depend on piecemeal efforts that put wildlife species and human communities at higher risk in the face of global pressures like climate change and a race for resources.»

Therefore it can become one potent source of inter-communal community in society outside the church also, a sort of secular koinonia and of the development of the ideology of a genuine secular human community at local, national and world levels in the modern pluralist context of many religions and cultures.

No one can measure the known and unknown tragedies that have grown out of its defilement in our stock, nor the repercussions upon the human community at large from all the trauma so caused.

Therefore, when inquiring about the larger context in which preaching takes place — the human community at every level, from the neighborhood to the globe — it is helpful to begin by placing that inquiry within the sacramental context that is also the implicit or explicit context of every act of preaching in Christian worship.

Not exact matches

In a conversation Tuesday with Inc.com executive editor Christine Lagorio at SXSW that swerved from the human genome to space plumbing (which Dyson mastered while training to become a cosmonaut), Dyson challenged the investment community to look deeper, to find entrepreneurs solving real - world problems.

Make it abundantly clear through words and actions that you are devoted to the community, and most likely you'll be amazed at the rash of new clients that will be willing to work with you because not only are they interested in your product, they like and respect you as a human being.

At one point in 2005, criticism from the community that Mozilla managers were being too secretive led Baker to hold a moratorium on all corporate - only meetings for several months; it only ended when managers needed to discuss a human resources question too personal to share with everyone.

Getting machines to become «superhuman» at certain tasks without feeding them human data has been a long - standing challenge in the AI research community, which is held back when human data is too expensive, too unreliable, or simply unavailable.

«For decades, the failed War on Drugs has locked up millions of nonviolent drug offenders — especially for marijuana - related offenses — at an incredible cost of lost human potential, torn apart families and communities, and taxpayer dollars,» Booker wrote in a Facebook post.

Anthony Marinos, who oversees Grind's marketing, community management, and member services, shared with us, «When it comes to cultivating our community at Grind, we're all about the human element.

Working together with the KHDA, (Dubai's knowledge and human development department) the startup hopes to be at the forefront of this disruption in the Middle East, Africa, and Asia, and wants to democratize the availability of these innovations to all, including marginalized communities.

Name: Kelly Blackett Title: Executive Vice President, Human Resources and Corporate Communications Areas of responsibility: Human resources, learning and development, corporate communications Years with CWB Financial Group: 3 Career history: 17 years with General Electric in Canada holding a series of progressively responsible human resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business commHuman Resources and Corporate Communications Areas of responsibility: Human resources, learning and development, corporate communications Years with CWB Financial Group: 3 Career history: 17 years with General Electric in Canada holding a series of progressively responsible human resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business commHuman resources, learning and development, corporate communications Years with CWB Financial Group: 3 Career history: 17 years with General Electric in Canada holding a series of progressively responsible human resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business commhuman resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business communitycommunity

This community has as its core a mystery to the human experience, and a sense that story and imagery can persuade at least as well as logical, more strictly factual arguments.

In fact, many in the scientific community believe that the increasing march of the average level of human intelligence (I.Q.) is just one reason that we have more non-believers now, than at any other time in history.

Most of the harm my family ever suffered at human «hands» happened in the church community.

We are witness of a savage destruction of historic human values and experiences at our base - level communities in the villages, in the localities and towns.

We must marvel at the precarious harmonies that make human community possible.

We think that individuals are better off when the human and natural communities of which they are a part are healthy, and that the health of these communities is what policy should aim at.

So the knowledge imparted was at different levels, - technical rationality, critical rationality to evaluate ends, universal human values, and the humanism of the person of Jesus - but with search for the unity of their inter-relationship realized in the renewal of personal and community life as the ultimate goal.

It has its own divine origin and its own natural place at the heart of the human community under the Unity Law of Control and Direction.

«Therefore the Church gives thanks for each and every woman: for mothers, for sisters, for wives; for women consecrated to God in virginity; for women dedicated to the many human beings who await the gratuitous love of another person; for women who watch over the human persons in the family, which is the fundamental sign of the human community; for women who work professionally, and who at times are burdened by a great social responsibility; for «perfect» women and for «weak» women - for all women as they have come forth from the heart of God in all the beauty and richness of their femininity; as they have been embraced by his eternal love; as, together with men, they are pilgrims on this earth, which is the temporal «homeland» of all people and is transformed sometimesinto a «valley of tears»; as they assume, together with men, a common responsibility for the destiny of humanity according to daily necessities and according to that definitive destiny which the human family has in God himself, in the bosom of the ineffable Trinity.»

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

If a task force is perceptive, they will discover a sea of unmet needs and unrealized human potential, both in the church and in the community at large.

What seems at first like an expansion of our compassion — for those who lack these capacities — very quickly becomes a restriction of the scope of human community as they become candidates for elimination.

For the faith includes the truth about the human person and human communities, which nations ignore at their peril.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

In Russia and in other totalitarian states, both left and right, the most fearless advocates of human rights are usually nurtured in minority religious communities which on the surface have no power at all.

«I have yet to meet a Jewish person who hasn't heard about this,» says Troy, who served as a Bush administration liaison to the Jewish community and was a former deputy secretary at the U.S. Department of Health and Human Services.

It is my hope that at least a few persons will see in Kierkegaard not an impossible «individualist» but a profound visionary of the actualities and potentialities of human community.

At the same time, he criticizes Buber in a way that no careful reader of I and Thou could possibly do, suggesting that for Buber the I - Thou relation is uniquely between man and God and not between man and man and within the larger human community.

However, if we look at a strikingly similar passage from Aristotle's teacher Plato, in the Laws, we see the relationship of humans and God as well as their relationship to a community included.

This suggests, in passing, that the moral stances Taylor is delineating may be permanent possibilities of the human spirit, not quite so tightly built into particular communities of discourse at particular points of historical development.

That said, the reason many Old Catholic and Independent Catholic denominations have avoided the pedophilia scandals has more to do with the form of governance (synod - based decision making, laity inclusive or laity directed), recognition that clergy are mere humans with a special calling and ministry (as opposed to «always to be obeyed» representatives of the «monarchy» / Vatican and king / Pope), clergy are often members of the community at large (married or not, they have homes, careers, and lives outside a rectory), and the fact that clergy have not been brought up in seminary / parochial schools as young boys where they learned how to be abusers because they were abused themselves, but in homes.

She is the Mystical Body of Christ; at the same time a visible society instituted with hierarchical organs, and a spiritual community; the Church on earth, the pilgrim People of God here below, and the Church filled with heavenly blessings; the germ and the first fruits of the Kingdom of God, through which the work and the sufferings of Redemption are continued throughout human history, and which looks for its perfect accomplishment beyond time in glory.

It is the Reason of Plato at work, freeing us from old, stale habits of thought in the expectation that out of the resulting conversation, from the very turmoil and confusion of interpretations at war with one another, can emerge in good time a better understanding and a better practice of what it is to become and be within human communities.

Fitzgerald's detailed account of Jacques Maritain's Gauss seminar at Princeton (whose intellectual community included Catholic writers such as Allen Tate, John Berryman, Américo Castro, and Frederick Morgan, the co-founder of the Hudson Review, as well as the Dante scholars Charles Singleton and Francis Fergusson) suggests the quality and intensity of these human networks.

The community that receives this Word of God is a human community, but it is also a community where God is at work and this leads to its understanding of inclusiveness.

Within human history we may not see the kingdom of this world become the kingdom of God, but we may see among them many places and at many times communities, institutions, and corporate acts of justice which truly embody the grace and power of that kingdom.

To maximize the fulfillment of human potentials, the organizations of a community — schools, churches, agencies, and others — should develop small groups designed to meet the growth needs of persons at each of the eight life stages.

How were the firstborns to die — tangible murder, or a disease brought about by poor birthing conditions engineered by the medical community of the time, or by a pulse from the Anananunki planet that could be attributed to a weak, ineffectual god assigned to this sector of the universe and passed off as omnipotent because He thought he was, or knew he had to pretend to be, to give humans Any Hope AT ALL?

Faith and its opposite Unbelief presuppose a universal spiritual dimension of human selfhood in which the self sees itself as poised between the world and God i.e. at once as an integral part of the world of matter and the community of life governed by the mechanical and organic laws of development respectively on the one hand, and having a limited power to transcend these laws through its spiritual relation to the transcendent realm of God's purpose on the other.

The holiness of Yahweh is at once distinct and radiant.4 This quality which removes Yahweh from man as the heavens are removed from the earth conveys at the same time his immediate impingement, his «historicity,» his self - disclosure in human life and human community, his «in - the - midst - ness» (notice the repeated phrase throughout the book of Isaiah, «the holy one of Israel»).

Religious conceptions having to do with a providential ordering of events and the moral texture of human community were undoubtedly at one time a dominant frame of reference for American civil discourse.

The league hoped to present to male statesmen and parliamentarians a new model of arbitration devoted to the international good of the human community, rather than to the narrow advantage of nations at the expense of the whole.

We may say either that economics should aim at the health of community understood to include both human and nonhuman creatures or that it should aim at the health of human community in its natural environment.

In fact the Church should be at the table of the community of nations, not to take over civil government, but to proclaim those truths that are the foundations of human dignity and which civil government should always respect.

Even those who will say nothing about the metaphysical dimension of the counselor's role will agree that at least the counselor represents the community, the wider human environment.