Sentences with phrase «human community becomes»

The interest of traditional religions, including Christianity, in human community becomes far more pertinent and helpful than Enlightenment individualism.

The human community becomes sacred through its participation in the larger planetary community.11

After all, one or more individuals may prefer political participation, in which case human community becomes constitutive of happiness, until those preferences change.

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.

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.

What are some appropriate ways for us to become more human in our communities and parishes?

As human rights lawyers, independent writers, journalists, and Tiananmen survivors joined us aboard our vessel, our community of faith also became a thorn in the regime's side.

A good Catholic school, then, prepares its students «for service in the spread of the Kingdom of God, so that by leading an exemplary apostolic life they become, as it were, a saving leaven in the human community.»

His attitude was proper, granted his presuppositions, and, without the kind of legalism his presuppositions represent, the conduct of human affairs and the regular business of living in family or community would rapidly become impossible.

Therefore, communication must be expressed as»... God's unique gift to humankind, through which individuals and societies can become more truly human» (Manila Declaration, 1980) and be constructed as a forum for dialogue with all those who are working to build that community in solidarity.

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.

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.

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.

Nonetheless, according to Paul, Abraham wrestled with his doubts, discounted his own experience, rejected skepticism, and clung to the promise of God: «No apistia, no suspicion, made him waver Thus, Abraham becomes the prototype of the community of faith, which interprets all human experience through trust in God's word.

He acknowledges that even the «preembryo» has «biological membership in the human community» and must be respected for its «profound potential» to become «an individual in the fullest sense, an undeniable person.»

However, the doctrine that humans as rational and / or spiritual beings «have ends and loyalties beyond the state», community and nation to which they belong, became part of the «civil religion» or civil culture, which gave moral reinforcement to this whole process of democratization and secularization.

Azariah who later became Bishop of Dornakal argued that the church in accepting the position of a communal political minority with special protection would become a static community and it would negate its self - understanding as standing for mission and service to the whole national community, that in any case the Indian church is not a single social or cultural community since it consists of people of diverse background, each of whom would have its own political struggle to wage in cooperation with the people of similar background in other religions; and therefore theologically and politically Christians should ask only for religious freedom for its mission and service to all people, not as a minority right, but as a human right (ref.

Through Christian education the fellowship of believers (the church) seeks to help persons become aware of God's seeking love as shown especially in Jesus Christ and to respond in faith and love to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all relations in human society; and abide in the Christian hope.

It would be impossible to give men freedom of choice when the social organization has become so sensitive and delicate that every choice, even the most commonplace, is liable to react on the community, and every opinion or feeling Is treated as a serious matter because it may affect the Individual's productivity or social adjustment, or his human and public relations.»

Zarathustra looks forward to the time when men themselves will be godlike, blissfully innocent in the creative sport of becoming existence, freely marching to their own individual wills, seeking a community based on individual differences, and enjoying the vicissitudes and machinations of human life, including the spirit of gravity, in good cheer (TSZ 215).

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.

«2 Somehow we must continually revitalize the educational establishment, organized religion, and community agencies so that they respond to changing human needs — becoming (in John Gardner's words) «self - renewing institutions.»

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.

But the vision of a more humanizing community can become a reality only as these institutions function more fully as human growth and development centers!

The interpretation of the present nature of human beings in any situation, as «made in the image of God» and as «brothers for whom Christ died» should be as Persons - in - Relation and destined to become Persons - in - Loving - Community with each other in the context of the community of life on earth through the responsible exercise of the finite human freedom reconcileCommunity with each other in the context of the community of life on earth through the responsible exercise of the finite human freedom reconcilecommunity of life on earth through the responsible exercise of the finite human freedom reconciled to God.

In fact one has the feeling that the New Testament sees realms of society and state as both capable of being transformed by the ferment of the church, the community of Divine forgiveness and the hope of the coming Kingdom, to become foretastes and signs of ultimate human destiny, namely the Kingdom of God.

The community of Father, Son and Holy Spirit becomes the prototype of the human community dreamed of by those who wish to improve society and build it in such a way as to make it into the image and likeness of the Trinity.

Clearly, the negative reality over which the Nicene ecclesiology sets the confession of the church's «catholicity» is the tendency of all human communities, including religious as well as national, racial, sexual and other communities, to build protective walls against «the outsider,» and so to become parochial, provincial, chauvinistic, narrow.

My concern is to show that in each of the several topics to be considered — Christianity as an organic whole; the fact of evil known to every one of us; the meaning of human personality in itself, in its familial, and in its social aspects; and the religious community — becoming and belonging must be taken with utmost seriousness.

In the Christ event, «human structures, already impregnated with the seeds of Redemption through antecedent events, became articulate and responsive with a sensitivity and receptiveness that literally thrust upon the social community a new level of consciousness, a new center of consciousness and concern» (RE 258).

It isn't about human rituals but about believing the Holy Messiah, Jesus Christ by name to the Christian community did bear the sufferings for our sins, so that we, by repentance (turning away from our sins) and following in the teachings of the Messiah to become the «new man in him» can be forgiven, and given the great mercy and grace that we all need, in order to be saved, and not destroyed with all that is evil.

As the apostolic Church it is the function of the Christian community to proclaim to the great human societies, with all the persuasiveness and imagination at its disposal, with all the skill it has in becoming all things to all men, that the center and heart of all things, the first and last Being, is utter good.

The problem arises when religious practices and doctrines that are intended to bring life and health to the spirit and community become barriers to reaching out to others with the love, justice and mercy of God — or when «human traditions» are substituted for «the commandment of God.»

Humankind, the crown of that creation, is especially in His image, because in community humans can become an icon of His Divine Nature.

St John's account of the resurrection and encounter of Jesus with Mary of Magdala in the garden where Jesus calls Mary by name becomes for Vanier a sign of hope for us all, and when the disciples react with disbelief and ridicule at Mary's good news Vanier is reminded of the tensions in all human communities that can only be transformed by living in the Spirit who is sent by Jesus as a sign of his undying love for his followers.

For the affluent, community has become another consumer item: you can buy it in weekend chunks at human potential centers, or you and your friends can have it by purchasing a stretch of rural property.

For once the community becomes large enough, and if consciousness keeps pace, that process is fulfilled whereby the study is no longer an objective inquiry carried on from the outside, but a human study carried on from within.

The dilemma becomes unbearable when you realize that doing Christian theology is an act of confessing Christian faith, an engagement with the life outside the church as well as inside it, and interactions with the people of God not only in the Christian community but in the wider human community.

If God did in fact make a unique and supreme revelation of himself in that event; if God was actually in Christ reconciling the world unto himself; if something of decisive importance for humanity really happened in connection with the life and death of Jesus, however different may be the theological terms in which we attempt to express that meaning — if this is our faith, the church becomes immeasurably the most significant of human communities, for it was within its experience that the revealing event first occurred and it is in its experience that the meaning of that event has been conveyed from one generation to another.

Practicing the art of play is essential to becoming a highly functional human and a positive member of any community.

Prompted by the lack of convenient healthful snack options available on - the - go for their two competitive - soccer - playing young boys, the Van Lentes knew they had to be the change they wanted to see in their community, so they became franchisees of HUMAN Healthy Vending.

BY PAUL SCHINDLER At its annual New York City Gala this month, the Washington - based Human Rights Campaign presented a program that focused just enough attention on the dangers created since Donald Trump became president to press the urgent need for the community to engage in productive resistance to the now one - year old administration.

However, much more can be achieved when the science, engineering and health communities embrace human rights as an area suitable for and deserving of robust inquiry, and become an influential voice in the defense of human rights.

Within five years Human Dx aims to become available to all 1,300 safety net community health centers and free clinics in the U.S..

The project focused on the rights to health and to food, and the background research on the environmental factors affecting the realization of particular human rights became a resource for the human rights and environmental communities undertaking the development of standards, benchmarks, and indicators.

I became more interested in human communities, not just animals and air.»

Dubois» «Java Man» became a lightning rod for debate at a time when many in the scientific community still resisted the idea that humans evolved from anything.

«Our colleagues in the human medical community are becoming much more aware of the many diseases shared by our respective patients and how together we can learn from each other.»

While many people have become familiar with the community of microbes that live on us, with us, and within us — the human microbiome — the soil microbiome is lesser known but crucial for the fate of our planet.

The Project The Raising Risk Awareness project seeks to assess the role of human - induced climate change in the risk of extreme weather events in developing countries and identify how such scientific evidence could help to bridge the science - communications - policy gap, and enable these countries and communities to become more resilient in a warming world.