Sentences with phrase «human persons and communities»

Not exact matches

Attended by seasoned founders, executives, investors, and philanthropists who are seeking to leave their mark on the world, The Human Gathering continues to defy conventional conference norms and carefully curate a community of exceptional people.

People in general tell us they are focusing more (or would like to focus more) on human relationships with their families, friends, business associates and communities.

The organizations sent a joint letter to Minister of Foreign Affairs Chrystia Freeland outlining their shared principles and priorities for a new trade model rooted in principles of equity, the primacy of human rights — including the rights of Indigenous peoples, women and girls, workers, migrants, farmers, and communities — and social and ecological justice.

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.

The cause for this wishful hope in institutions quickly appears: «In an increasingly globalized society, the common good and the effort to obtain it can not fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations.»

This joint proclamation of certain truths about the nature of the human person and human community as created historical realities can not be accomplished, however, in a didactic way.

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.»

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.

It is so obvious that: a) those held in slavery were human beings (a biological category); b) all humans are by nature persons (a philosophic category), that is, beings with inviolable worth that ought never be treated as means to an end; and c) the evil practice of slavery was not a private matter - the whole community is harmed because we are all communal beings by nature, in solidarity with those who are treated unjustly.

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.»

For Christians exile has been not only a condition forced upon a small group of people but a state into which everyone was called by God for their human maturation — a place of formation, where attitudes and motivations were molded by a community without earthly roots.

Preparation for preaching, therefore, should include time spent studying the human and social implications of their pastoral and community relationships; reading papers and magazines; listening to radio; watching television; attending the theater and movies in order that the church's preaching may engage the meanings that influence people with the meanings of the gospel.

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.

Women, men, children, unemployed people, excluded and oppressed people, workers, landless peasants, communities suffering from racism, impoverished city dwellers, indigenous peoples, students, intellectuals, migrants, small business people, outcasts, declining middle classes - citizens - are asserting their dignity, demanding respect for their human rights and natural heritages, and practising solidarity.

«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.»

A human person is an example of such a personal order, and one could extend this image to include larger and more complex corpuscular societies, such as ethnic groups, geographical communities, or subcultures.

Secondly, and more importantly, they realize fully what we human beings only sense obscurely, namely, that the intrinsic dynamism of mind and will within the individual person is toward transcendence, participation in the more comprehensive «mind» and «will» of a community.

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.

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.

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.

I shall not endorse Royce's own conception of the Trinity in this book, since it is more Sabellian or modalistic than genuinely Trinitarian.3 Rather, my intention is first to summarize Royce's understanding of human community, then to make clear how it corresponds to a democratically organized structured society within a Whiteheadian perspective, and finally to apply this understanding of community to the Trinity in order to clarify the notion of God as a community of divine persons.

Thus each of the participants to the dialogue is in process, continuously growing in knowledge of self, other human beings, the world, etc., and the interaction of these persons in process as individual beings constitutes the broader process which is the community.

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

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.

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.»

Could we not view suicide an an act that involves the interrelationship of three parties: the individual person, the human community, and God?

«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.

In my opinion, the general realization that policies justified by the dominant economic theory destroy human community and degrade the natural environment should be enough to persuade people of good will that they should look in other directions.

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.

With capitalistic globalization the Eucharist would be still more of a challenge to the Christians to follow the teaching of Jesus for an egalitarian, free and just human community of disciples and all persons of good will.

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.

But it depends upon their giving up both their uncritical acceptance of the present ideology of modernization identifying it with Christianity and any revival of primalism in a militant and fundamentalist way in the name of their self - identity, and evaluating both modernity and tradition in the light of Christian personalism i.e. the idea of human beings as persons in community, and all natural and social functions as sacramental means of communion in the purpose of God.

Now this passage deals only with the relationship between the individual human person and the state, which is the institution of fullest human community.

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.

But it is also held that globalization has brought in its wake, great inequities, mass impoverishment and despair, that it has fractured society along the existing fault lines of class, gender and community, while almost irreversibly widening the gap between rich and poor nations, that it has caused the flow of currencies across international borders, which has been responsible for financial and economic crises in many countries and regions, including the current Asian financial crisis, that it has enriched a small minority of persons and corporations within nations and within the international system, marginalizing and violating the basic human rights of millions of workers, peasants and farmers and indigenous communities.

The inspiration of the life and teaching of their founders and seers and sages can lead people towards a movement for decent living and human dignity of all and peace among all communities.

It might be said that the history of the past half - century is the story of human attempts to secure world - community, the triumph of righteousness and justice, the establishment of understanding among the peoples of the earth, but always through the exercise of some variety of coercion.

Carl Henry, for example, was able to respond to Jim Wallis's characterization of the communal, over against the individual, nature of the gospel by saying that he agreed with Wallis's communal definition.67» But Henry's individualistic view of people within human society, while allowing for the community of the church, the importance of the family, and a limited function for the state, remains largely atomistic.

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.

Every suicide, and especially an assisted suicide, represents a failure of the human community to affirm the meaning of a person's life.

Our community allows for people of all faiths and both celebrates and practices the Golden Rule as a spiritual and human duty.

The problem is that organized religion is as much political animal as any other human convention involving more than 2 people, and spiritual, thinking individuals are intelligent enough to know that churches / mosques / community reprogramming centers actually have very little to do with what one actually believes...

An Athanasius, inspired by a genuinely Christian monasticism, not only had a more (comparative to his times) wholesome understanding of human sexuality and marriage, as well as women s ministerial roles in the church, but also struggled (to the point of being expelled from his diocese five times by those supporting the imperium) for an orthodoxy which would confess the God revealed in Christ as a community of consubstantial Persons.

But since the debacle of the Tower of Babel, there has been no universal human community — only the separate and distinct peoples in this world.

If you beleive in GOD or not, humans need community and churches provide that to people.

The hurts of the people in Garden Grove may not be as sophisticated as the hurts of the Berkeleyites, but Schuller claims that any church will grow if it understands the needs of the community in which it is planted and acts realistically «to heal human hearts and fill human needs» through the power of God's love in Christ.

Or, we need a new pattern which takes the good community values of the tradition and good values of modernity, like freedom of human persons and equality between them.

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.

The faith by which the church lives is centered in God who brings human beings to fulfillment through the fellowship of persons in a community of justice and reconciliation.

In such a growth - oriented community, the people dynamic would be taken seriously and the wealth of previously unused human potential would contribute to improving the quality of life in that community.