Sentences with phrase «human liberation in»

Popieluszko strived for human liberation in a given existential situation.

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.

In constructing a black liberation theology, Jones» vision returns him, in the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veinIn constructing a black liberation theology, Jones» vision returns him, in the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veinin the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veinin human veins.

Can Latin American theologies, too, be part of the emerging consensus that life in its totality, and not human life alone, deserves 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.

To participate in the being of Jesus is to be free, and thus transcendence is experienced in human life as liberation.

It's not simply that we were in the loins of our ancestors, that we have their DNA or something like that, but rather, a perennial feature of the human condition is that we are in bondage to one pharaoh, one lord or another, and we stand in need of liberation.

He would like to see liberation theology take its cues from base communities» populist «grass - roots communitarian democracy» and then extend this «populism» into a liberalism that, contra Marx, offers «democracy and equality to all human beings, regardless of sex, race or social class (Rousseau)» Sigmund's agenda would purge liberation theology of much of its «early revolutionary fervor,» but in its dialogue with liberalism it would still perform «a radical «prophetic» role in reminding complacent elites of the religious obligation of social solidarity, and in combating oppression.»

Cone makes it clear that the church, in order to be authentic, must actively participate in human liberation.

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.

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.

Christian liberation theologians have been clear in their emphasis on human rights of the peoples oppressed due to racism, colonialism or gender.

This book, therefore, in spite of its emphasis on women's needs, is a book about 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.»

In dealing with the relation of human to divine activity Sölle has written, «At this point process theology is very helpful in understanding the concept of liberation.&raquIn dealing with the relation of human to divine activity Sölle has written, «At this point process theology is very helpful in understanding the concept of liberation.&raquin understanding the concept of liberation.»

The Cardinal discusses how «salvation [is] understood not just a liberation from sin, not simply as human life that ends with heaven, but participation in the Trinitarian communion... Participation in the Trinitarian life is divinisation» (p73).

The church must be prepared to enter into common cause with any group, regardless of caste, color or creed, in the task of restoring meaning and purpose to human life, under whatever rubric this task might be conceived, whether it be called salvation or liberation, redemption or humanization.

The Darwinian metaphor of evolution was used to express a faith in a Historical future, in either the coming end of History (Marx) or a more indefinite perfectibility in which our alienating technological progress would finally be ennobled by a corresponding moral progress (say, John Stuart Mill or Walt Whitman) that would be the source of the elusive human happiness promised by modern liberation.

Father Carrón, president of the Fraternity of Communion and Liberation, gave the closing talk, in which he (disagreeing with Pink) doubled down on religious freedom, speaking of a it as a fundamental human right, and attempted to synthesize how this freedom connected to traditional Christian freedom.

Perhaps it is more accurate to say that the focus of the liberation theologies widened to include, in addition to all oppressed human beings, all oppressed creatures as well as planet earth.

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.

That is so because in the context of the politics of human liberation man encounters a God who remains open, who has not yet arrived, who is determined and helped by human activity.

As psychologist Naomi Weisstein declares: «Women's liberation is part of a movement toward a just and humane society, a society in which no human being will be forced into a servant role.

It is in men - women groups that women's liberation can most fully become 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.

in Leave the Temple: Indian Paths to Human Liberation (ed.

It is true, of course, that the ultimate aim is human liberation, not merely women's liberation; men are trapped in dehumanizing expectations and stereotypes and are diminished by the roles they fill.

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).

In all these respects the values, attitudes and beliefs of the oriental religious groups, the human potential movement and even a group like the Christian World Liberation Front, as well as the more flexible of the radical political groups, would be consonant with the new regime and its needs.

It has also been used to great advantage in singles groups, divorce recovery groups, young people's groups, parents groups, marriage enrichment groups, pre-marriage groups, marriage counseling groups, therapy groups of women and men, professional conferences, and as a demonstration at any workshop or conference on human liberation.

In any event, I wonder about the relation between Jesus» apparent silence concerning homosexuality and Jesus as the image of authentic human liberation.

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).

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.

The all - encompassing love of God means full liberation and dignity in every area of human existence.

Religions present a core teaching on how human life can lead to fulfillment and lasting happiness; they indicate a path of salvation or liberation in this life and in the hereafter.

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.

’16 «On the cross», writes Philip Berryman in his summary of Latin American Liberation Theology, «God takes on human suffering, becomes himself «a crucified God.»»

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.

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.

And in the twentieth century, movements pressing for colonial liberation and female emancipation furthered the demand for equal legal protection, building campaigns for human rights on the back of the promise of Magna Carta.