Sentences with phrase «in cultural concerns»

Leviticus 18:22 and 20:13 were grounded in cultural concerns about patriarchal gender roles and religious ritual purity.

Not exact matches

«Hostile takeovers are virtually unheard of in the newspaper industry, where cultural fit is paramount and regulatory concerns loom large.»

His ban from visiting Britain in June 2009 has made him the «poster child» for free speech, not only for Americans concerned about the cultural shift towards totalitarianism and their rights to freedom of expression, but for people around the globe.

In calling the left to return to an older economics - based reformism, however, Rorty is careful not to appear threatening to the cultural, and especially the sexual and gender concerns, that have so preoccupied the left in recent yearIn calling the left to return to an older economics - based reformism, however, Rorty is careful not to appear threatening to the cultural, and especially the sexual and gender concerns, that have so preoccupied the left in recent yearin recent years.

As a pastor in New York City, I address any number of cultural issues and concerns on a weekly basis.

Whereas in traditional societies this openness often amounted to somewhat uncritical acceptance of the dominant cultural patterns, today it can also mean incorporation of ranges of concern and action from the prophetic traditions of Israel.

When a person is displaced into a radically different culture, he suffers acute distress, and when cultural patterns deteriorate through internal contradictions in a society or by external forces, the persons concerned undergo disorientation and disintegration.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

Thus the Commission called for a Christian concern for Higher Education which helps critical rational and humanist evaluation of both the western and Indian cultures to build a new cultural concept which subordinated religious traditions, technology and politics to personal values according to the principle «Sabbath is made for man and not man for the Sabbath», enunciated by Jesus and illustrated in the idea of Incarnation of God in Christ.

The reality is that those really concerned about human dignity are those who are willing to place faith in moral absolutes which safeguard that dignity against the uncertainties of cultural trends.

His disciple, Muhammad Abduh, followed in his steps by beginning his career with an interest in politics, but soon turned to cultural concerns.

The combination in us of theological preoccupation and cultural insecurity made politics a marginal concern.

A major concern in primary prevention is for the social and cultural attitudes which determine behavior.

For he can help us to get some spiritual distance on our cultural situation; he can increase our awareness of those aspects of our modern consciousness which cut the heart out of our Christian experience, and so help to free us from them; he can help engender in us a sense of humor about ourselves which comes from taking a less contemporary and more eternal perspective — a perspective in which our love of God, our gratefulness to Christ and our concern for our neighbor will have a chance to grow.

However, the angles which ought to be of paramount concern to those interested in the systematic development of our field are the temporal, the spatial, the ethnic and cultural, and the religious viewpoint.

Rather, our cultural bias toward work and the Bible's primary concern with God's «work» of salvation have blinded traditional critics to the biblical discussions of play that are in fact present.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

In Daniel (1913) we find Buber's concern for unity, realization, and creativity expressed for the first time entirely in its own terms and not as the interpretation of some particular thought or religious or cultural movemenIn Daniel (1913) we find Buber's concern for unity, realization, and creativity expressed for the first time entirely in its own terms and not as the interpretation of some particular thought or religious or cultural movemenin its own terms and not as the interpretation of some particular thought or religious or cultural movement.

Graham's «cultural Christianity» finds a strong echo in his wife's comment concerning women's ordination in Christianity Today:» «clergywomen»?

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

If we put aside Roy's «doppelgänger» ideas, we find that her passage is even more directly relevant in that it is concerned with the ways in which the American version of sacrificial logic is currently devastating natural and cultural goodness throughout the world.

In addition to the improper handling of Scripture's cultural - directedness, there is a second area of hermeneutical concern in contemporary evangelical discussions of women's role in marriage and ministrIn addition to the improper handling of Scripture's cultural - directedness, there is a second area of hermeneutical concern in contemporary evangelical discussions of women's role in marriage and ministrin contemporary evangelical discussions of women's role in marriage and ministrin marriage and ministry.

In a Guardian article on November 3rd the prominent Islamic scholar Tariq Ramadan wrote concerning the «debate between faith and reason, and over the virtues of rationalism»: «The Pope's remarks at Regensburg have opened up new areas of inquiry that must be explored and exploited in a positive way, with a view to building bridges and, working hand in hand, to seeking a common response to the social, cultural and economic challenges of our day.&raquIn a Guardian article on November 3rd the prominent Islamic scholar Tariq Ramadan wrote concerning the «debate between faith and reason, and over the virtues of rationalism»: «The Pope's remarks at Regensburg have opened up new areas of inquiry that must be explored and exploited in a positive way, with a view to building bridges and, working hand in hand, to seeking a common response to the social, cultural and economic challenges of our day.&raquin a positive way, with a view to building bridges and, working hand in hand, to seeking a common response to the social, cultural and economic challenges of our day.&raquin hand, to seeking a common response to the social, cultural and economic challenges of our day.»

For example, the chapter on «The Historical Background of Paul's Letters» would have been a great chapter to provide details about the historical events, cultural issues, and sociological concerns of Paul's day which led to him writing what he did in his letters.

The French School of Sociology of Religion, the German, the English, the North American, are discussed, along with expressions of concern to those interested in the systematic development of the temporal, the spatial, the ethnic and cultural, and the religious viewpoint.

Thus in our present situation the hermeneutical problem (how traditional words, concepts and symbols are to be interpreted intelligibly in our cultural present) on the one hand remains the problem for those concerned with the theoretical issues of theology, and on the other the issue of liberation represents the center for those concerned more with the meaning of theology in life and in action.

It turns out that to be responsibly engaged in transforming culture means being responsive to the values and concerns of the cultural elite (much like the ones who Gustafson describes as finding the book helpful).

First and most important, it calls attention to the fact that several of the most contentious and passionate issues in current politics revolve around what can be called «cultural»» concerns.

Lindbeck's recent book shows the same concern in proposing a cultural - linguistic model for understanding religious truth claims (see ND).

The highest task for health education in a society devoted to excellence is to discover and introduce into the cultural stream modes of living that will fully employ bodily energies in ways that are at the same time consonant with the ideals of reason, qualitative judgment, and ethical concern.

You express American religious freedom very well right there at the beginning of your post: «consider yourself what you wish... doesn't make it so...» Yet they are not concerned with what is actually real, but only what they believe in their heads using emotional and cultural feedback to reinforce their beliefs.

The argument against christians, as far as I'm concerned, is one that needs to be made in the context of cultural development.

Core concerns come in three categories: personal, social, and cultural.

They are weakest in such areas as social, political and cultural concerns, programs that build community, and peer involvement.

What concerns Berlin is the very old problem of the One and the Many Only very recently in our cultural history» since «the second third of the eighteenth century,» by Berlin's reckoning» have we developed a true appreciation of the claims of the «Many,» of diversity and pluralism in the realm of values.

We remain extremely appalled and highly concerned about the continued medieval cultural and barbaric social practices prevalent in the name of Hinduism in India.

[16] This heritage, which many Indian - Christian theologians have too often accepted uncritically, accepting the broad brush - strokes, without going into the nitty - gritty details, needs to be re-examined and re-evaluated so that the meaning of several concepts which such a heritage has spawned and which is reflected, often unconsciously, in the present attitudes of Indian - Christians, can be liberated «from the socio - cultural, philosophical and historical contexts in which they have been deified, and make their theological insights reincarnate in the life and concerns of the people.

And in so far as imagination is fundamental to rational understanding, its systemic repression in western philosophy is another sign that the natural philosopher must be as deeply concerned with cultural analysis as with metaphysical analysis.

Included in the change in cultural values concerning sex are contemporary attitudes to homosexuality.

With quiet resolve, with love even for those they oppose and concern for the human values at stake, such a group can make the difference between a community in which the church is merely a cultural parenthesis and one in which it is a factor to be reckoned with.

The foreign debt continues to be an issue and new voices have began to sound the need to look for ways to face it; (ii) At the national level two questions are concentrating increasing attention: one is the reassessment of the necessary role of the state to correct the distortions of a runaway market (currently discussed in Europe and in the discussions about the role the initiatives of «an active state has played in the economic development of Asian countries); the other is the need for a «participative democracy over against a purely representative formal democracy: in this sense the need to strengthen civil society with its intermediate organizations becomes an important concern; (iii) the struggle for collective and personal identity in a society in which forced immigration, dehumanizing conditions in urban marginal situations, and foreign cultural aggression and massification in many forms produce a degrading type of poverty where communal, family and personal identity are eroded and even destroyed.

Beyond the concern to realize equal voting rights in democratic societies, for example, the need to create equal participation in cultural life, should receive similar emphasis.

Although Madras announced at the outset that its purpose was to consider the building up of the younger churches, and although the Conference gave much thought to the development of younger churches, it was the political, cultural and theological developments in Europe, and the concerns of the older churches, that influenced the thinking and assumptions of the Conference more than the situations of the younger churches.

asides from an intest in history or cultural concerns there is no reason to learn or blieve in any god.

H. Richard Niebuhr's concern in The Kingdom of God in America that the gospel has become institutionalized and Americanized by forces like cultural Marxism haunts the movement.

This article examines Whitehead's theory of perception to indicate how this theory provides a philosophical reinterpretation for two issues of concern to feminists: criticism of cultural symbols, including language, and the importance of intuition and emotion, usually associated with women, in experience.

He points out that the publication of this book in English corresponds with a political / cultural moment in which we're anxious, concerned, and to some degree confused by a growing economic inequality.

The big one is also Troeltsch's main concern: Christianity's relations to particular historical and cultural contexts at the time of its origins and in the course of its development through the centuries.

The chief concern that lies back of the convictions of non-Catholics is the concern for religious liberty, and the chief threat to religious liberty is seen in the tremendous growth of Roman Catholicism as a cultural and political power in the United States.

Turning first to the Asian values claims, I offer a four-fold critique of the these culture - based claims: first, I will briefly address the Asian values claim on a substantive level; second, I will address a related cultural prerequisites argument which seeks to disqualify some societies from realization of democracy and human rights; third, I will consider claims made on behalf of community or communitarian values in the East Asian context; and fourth, a recent shift to concern with institutions and their role in social transformation will be considered as a prelude to the constitutionalist argument addressed in the second half of this essay.