The church for others must participate in
the human life of the community, not as a master, but as a servant.
Not exact matches
The Index's authors define social progress as «the capacity
of a society to meet the basic
human needs
of its citizens, establish the building blocks that allow citizens and
communities to enhance and sustain the quality
of their
lives, and create the conditions for all individuals to reach their full potential.»
It's the kind
of attitude that permeates Paradox Sports, the group Skelton and co-founder Timmy O'Neill launched to provide «inspiration, opportunities, and adaptive equipment to the disabled
community, empowering their pursuit
of a
life of excellence through
human - powered outdoor sports.»
We are
living in a society where there is a need for
human connection and a sense
of community.
Such a new ecclesiastical body is designed to allow these pathetic
human beings, who are so deeply locked into a world that no longer exists, to form a
community in which they can continue to hate gay people, distort gay people with their hopeless rhetoric and to be part
of a religious fellowship in which they can continue to feel justified in their homophobic prejudices for the rest
of their tortured
lives.
Instead, we have done great harm to our sense
of community and responsibility and respect for
human life.
The God - given gifts
of science and technology should be used only as a means to respect and promote
communities,
life and
human dignity.
In this book, Robert Bellah and his coauthors deployed a fascinating and compelling range
of stories testifying to the damage American individualism has done to countless
human lives and their
communities.
«The hard work is to figure out how we
live as a beloved
community, as the
human family
of God.»
As Zmirak writes, Röpke «centered his economics in the dignity
of the
human person, who
lives not alone but as part
of a family and a
community; who thrives or suffers according to the health
of those institutions; and who regulates his own economic activity according toýfinancial and personal incentives that he» and not the State» is best equipped to interpret.»
The concept
of international
human rights from which no country is exempt is consonant with the idea that Shari'a, the large body
of legal tradition that informs the Muslim
community about how God requires it to
live, is in some sense the rule
of God.
For example, for most
of human history people
lived most or all
of their
lives in relatively small
communities where everyone knew everyone and your livelihood and welfare depended on your reputation.
If abortion and related
life issues are in fact the great civil - rights issues
of our time» in that they test whether the state may arbitrarily deny the protection
of the law to certain members
of the
human community» then Griswold eventually led to a situation in which the Democratic and Republican positions on civil rights flipped, with members
of today's Democratic party playing the role that its Southern intransigents played during the glory days
of the American civil - rights movement.
That means opposing the self - contradictory «dictatorship
of positivist reasoning that excludes God from the
life of the
community and from the public order, as well as acknowledging...
human rights, and especially the freedom
of faith and its exercise».
It seems that only in a
community that has some control over its own economic
life can there be freedom to decide about the respective roles
of human labor and fossil energy.
A third, a physician in New York City, praised the Catholic tradition for its emphasis on
human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance
of myself as a whole person in my professional
community as a physician, than I do in the official hierarchy
of the church
of my family, my childhood, and my
life.»
It is not possible now to say whether or not the value
of community will exert a more powerful persuasion in
human life than other seemingly opposed values.
I'm passionate about finding
life before death, the extraordinary in the ordinary, the divine in the daily, and the flesh and blood
of human community.
To
live in a
human community is to share a
life of common commitments and pursuits.
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.
Sinfulness, personal or corporate, is but a matter
of maladjustment that can be cured through some minor psychological or sociological tinkering — I'm O.K. and you're O.K. and the Department
of Health and
Human Services will make our
community a nice place to
live.
-LSB-...] The
human community lives on the basis
of assumptions it knows not how to produce -LSB-...]- whether we call it trust, fraternity, solidarity or friendship!
In very personal language, I believe that all things are progressing from the same divine source; that that source is the ground
of all being and its essence is love and interdependence; that all
human beings (all
of life, really) are equal and beloved in its sight; that in response to that overarching, boundless love which ensures that no one is ever truly alone, I have a responsibility to assist in the creation
of just and loving
community here on Earth.
Until this point, virtually no one within the evangelical
community was even discussing the sanctity
of human life, let alone defending it.
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.»
In contradicting sacred explanations, one finds within
human community itself the true mystery
of life.
To the Christian, such an atheistic approach to
human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this
life without physical needs, individuality or
communities, all aspects
of the
human condition eagerly studied by social scientists.
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.
Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions
of the
human community's search for some kind
of meaning, an accumulated source
of information built up over the years as the
community reflected on its
life and activities.
So a magical all - powerful being
living in some fantasy world in the clouds created the earth, placed a modern day man and woman on the earth from whom all
humans are modeled in a fantastical garden 4.5 billion years ago, allows «good» people to
live in a cloud kingdom where everyone who has ever died
lives (like a Florida retirement
community in the sky), and sends «bad» people to a fiery pit
of despair for all eternity.
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.
Biblical redefinitions
of success and «the Good
Life» thus include a threefold ideal: to be creative, to help build and nurture
human community, and to
live as loving, risking neighbors.
In contrast to suburbia, the traditional city is a complex institution designed to address and transform the unpleasant aspects
of human life by means
of community, culture and civil society.
I argued that the humanity
of the Crucified Jesus as the foretaste and criterion
of being truly
human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world
community because the movements
of renaissance in most religions and rethinking in most secular ideologies were the results
of the impact
of what we know
of the
life and death
of the historical person
of Jesus or
of human values from it.
of the cosmic and historical process which has brought forth
human life on earth (paraphrasing Job): «Though it slay us — as individuals, even as whole
communities — yet will we trust in it.»
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.
What seems to be lacking in his exposition is an explicit equation between process in God and
community, such that the
community life of the three divine persons is understood to be a process, partly identical with the process
of human history but also partly distinct from it.
Yet his words were filled with power — the kind
of power that transforms
human life, crystallizing it into social and
community action.
From the point
of view
of a Whiteheadian understanding, this is simply false, and an economy based on it will inevitably disrupt
community and undercut many
of the values
of human life.
He can not acknowledge that we are less than immortal gods — and that, therefore, our actions must have limits and our
lives must recognize bonds
of human community across the generations.
The American novus ordo, with its revolutionary form
of social
life — the voluntary association — demonstrates that ordered liberty and
human rights are products
of social arrangements that give primacy to both persons and
communities.
Fourth, God intends the fullness
of life for the
human community to be a present goal, not the endpoint
of history.
The
humans organize their gardens
of life in the household, in the
community and in the eco-system.
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.
Just as the love
of human lovers sometimes invades our
lives with its passion, so God's
community will not let us rest.
Human intellect is universal; intellectual life is crucial to democracy because it is the source of the human community; intelligence is the source of human freedom; intelligence is the foundation of individua
Human intellect is universal; intellectual
life is crucial to democracy because it is the source
of the
human community; intelligence is the source of human freedom; intelligence is the foundation of individua
human community; intelligence is the source
of human freedom; intelligence is the foundation of individua
human freedom; intelligence is the foundation
of individuality.
Also in the face
of the ecological disaster created by the modern ideas
of total separation
of humans from nature and
of the unlimited technological exploitation
of nature, it is proper for primal vision to demand, not an undifferentiated unity
of God, humanity and nature or to go back to the traditional worship
of nature - spirits, but to seek a spiritual framework
of unity in which differentiation may go along with a relation
of responsible participatory interaction between them, enabling the development
of human community in accordance with the Divine purpose and with reverence for the
community of life on earth and in harmony with nature's cycles to sustain and renew all
life continuously.
When this happens, the aggressively masculine stance and the dislike
of women's having their part and place in the affairs
of the world — and in religious
communities, the refusal to give women a full share in the
communities»
life and in their ordained ministry — are taken to be supported by the cosmic order and hence given a divine force in
human affairs.
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.
Other issues fought for are democracy,
life within a
community, the respect and recognition
of the basic
human rights
of immigrants and refugees.