Sentences with phrase «in modern culture with»

Not exact matches

Social Media Success Policy Template The hyper - speed and incredible reach of modern social media makes for uncharted territory that many companies are still floundering with, when it comes to what can and can not be said to avoid legal liabilities, how to handle a crisis in the public eye, and standard procedures and guidelines for creating the kind of culture you want on all your social channels.

For the rest of us, it's a reminder that Christians are in a unique place in modern society, with a message of redemption through Christ in an era when mainstream culture has little to say about hope for the future.

His thesis, fiercely argued, and indeed with an extreme of rhetoric faintly reminiscent of Nietzsche, was that the culture of his day, both bourgeois and modernist, was in fact so thoroughly feminized as to make the redemption of masculinity impossible outside of an apocalyptic scenario; and that this, and not some alleged patriarchal bias, was the root of all modern decadence (and violence).

The liberal churches need their own particular language of faith to communicate with the cultured despisers of the modern world, in a manner that lays claim upon the self and the community.»

The connection between modern fundamentalism and popular culture becomes evident in the language of those who boast that they have met the Lord, that they have a personal relationship with Jesus.

Protestant liberals were bent on proving that genuine Christian faith could live in mutual harmony with the modern developments in science, technology, immigration, communication and culture that were already under way.

These matters are hugely important in our debate with those who see the West as decadent and arrogant in its declarations that modern Western culture is the only one permissible.

I'd like to finish with a note to those who see my position as giving in to modern culture.

In addition to the expected human drama that comes along with any reality gameshow, the StartupBus is also a fascinating look at a modern pathway to (relative, at least) fame in a culture obsessed with celebritIn addition to the expected human drama that comes along with any reality gameshow, the StartupBus is also a fascinating look at a modern pathway to (relative, at least) fame in a culture obsessed with celebritin a culture obsessed with celebrity.

Many think of Modern Orthodoxy as a tepid compromise, Orthodoxy Lite, an accommodation with the values of bourgeois culture, satisfied with mediocrity in the study of Torah and half - hearted about the demand for single - minded commitment to God and His commandments.

The contemporary «learning society,» overwhelmed with information, knowledge and entertainment, requires discerning and constructive responses of an even greater order than those of the early church in the sophisticated rhetorical culture of the Roman Empire, or the early modern Western church faced with printing and transformations in scholarship, geographical horizons, sciences, nations and industries.

One of the unintentional cruelties sometimes practiced by the United States Government in dealing with American Indians has sprung from failure to understand this contrast between primitive and modern culture.

Following on the British government's decision in favour of promoting English rather than Oriental or Vernacular education in India, and to seek the help of private agencies in the task, the Missions started Christian colleges for imparting education in Western culture and modern science with the teaching of English literature at the centre of secular courses and spiritually interpreted by the teaching of Christian Scripture.

The author contrasts an ancient abbey with its traditions, history and rootedness, to the modern American megachurch without tradition, culture or weighted worship, to an ecological sound, modern, high - tech, all thought out community but where the state church seems of little consequence, yet in this latter place the gospel seemed to make more sense.

Better to understand Chesterton's idea that Jews were not naturally a part of English culture without the inevitably determinative intervening lens of the Nazi holocaust, we might compare it with modern English perceptions of the problem of multiculturalism as it applies particularly to the Moslem community, still widely seen as being impossible to assimilate: thus, there is understood by many decent and tolerant people to be what might be termed a «Moslem problem» (just as many decent and tolerant gentiles in Chesterton's day thought there was a «Jewish problem»).

Many think of Modern Orthodoxy as a tepid compromise — Orthodoxy Lite, an accommodation with the values of bourgeois culture, satisfied with mediocrity in the study of Torah, and half - hearted about the demand for a single - minded commitment to God and His commandments.

The scholars who study Islamic culture today point out that the chief factors which have influenced contemporary Arab Muslim society are: the Western ideas which penetrated Arab society through education and increased contact with the West, socialist concepts which have spread throughout the world, communist doctrines which challenge religion in general, the expansion of university education, the admission of Muslim women to higher education, the study of ancient and modern philosophy in the universities, and the modern Muslim movements which have been so influential.

Contemporary Islamic culture is bound to the ancient Islamic culture with very close ties, but the decline between the ancient and the modern period was so am parent that contemporary Islamic culture is looked upon as a renaissance rather than a continuing growth, a renaissance which has been shaped in many ways by modernism and westernization.

The impact of the technologies and institutions of electronic culture need to be understood in relation to their intertwinement with two other major modern movements, each of which is dependent on the other.

Modern Indian translators in the North Eastern and other parts of India are influenced by the tribal culture to bring different cultural languages in translations than the original.11 As Nida says, «there is every reason to believe that the revision (of the translated Bible) will be greatly welcomed by non-Christians with a Hindu cultural background.

It implies a static understanding of culture in which God can not do something new which is consistent with Scripture and thereby provide a fresh musical interpretation which reflects modern sensitivities.

Any person who is referred to by such sobriquets as «the Catholic Barth,» «the most cultured man in Europe,» «a modern church father» and «Pope John Paul II's favorite theologian» is certainly someone to be reckoned with on many theological fronts.

This, I presume, is what William Schmidt had in mind when he called for a theology which would relate faith to the «modern world of culture,» and one which would theologize «consciously and with a measure of clarity» («Theology: Servant or Queen?»

More recently, the idea of plausibility structures has been employed in several studies concerned with the question of how American evangelicals are able to maintain their traditional religious beliefs within the secular, pluralistic context of modern culture.

Given the importance of recreation in modern culture, the central imperative is to cultivate forms of recreation that are in accord with standards of qualitative excellence.

But my pedagogical error consisted in seeking to challenge modern optimism with the theological doctrine which was anathema to modern culture.89

It provided an ideological framework within which the many religious communities of India as well as the plurality of linguistic caste and ethnic cultures (in the formation of which one or other religions had played a dominant role) could participate together with the adherents of secular ideologies like Liberalism and Socialism (which emerged in India in the framework of the impact of modern humanism of the West mediated through western power and English education).

CALL FOR A CULTURE WITH VISION We've had bad experiences in modern times with the immanent eschatologies of the people who wanted to build heaven on earth or re-establish Eden - with Marxists and all the rest, who demanded, in one way or another, that the ultimate purposes of humankind be achieWITH VISION We've had bad experiences in modern times with the immanent eschatologies of the people who wanted to build heaven on earth or re-establish Eden - with Marxists and all the rest, who demanded, in one way or another, that the ultimate purposes of humankind be achiewith the immanent eschatologies of the people who wanted to build heaven on earth or re-establish Eden - with Marxists and all the rest, who demanded, in one way or another, that the ultimate purposes of humankind be achiewith Marxists and all the rest, who demanded, in one way or another, that the ultimate purposes of humankind be achieved.

Culture, for modern scholars (and also in colloquial use), has nothing to do with Matthew Arnold's deployment of universal standards of reason and taste to identify «the best which has been thought and said in the world.»

But modern culture, not fully satisfied with either approach, sought a third answer in romantic.

In modern culture, especially, the word «old» has come to be associated with the decrepit and outmoded whereas the «new» is fresh and exciting.

James Hitchcock of St. Louis University writes, «The Pope has... committed the Church to a relationship with culture which is both modern and traditional in the best sense of each term.»

Justin points out that «rape had been used at times a s a symbol of domination, with armies raping the (male) leader of a conquered enemy... Clearly, in some cultures and contexts — whether in ancient times or in modern - day prisons — male - male rape had been used or threatened as a method of violent humiliation and domination.»

But while the programs of the «Christ of culture» advocates are rich in the vocabulary of 19th century Christian evangelism, the images — and hence the real messages — resonate with The Technique, the gambits of modern television advertising.

My own lecture was titled «The Right to Belong Where I Come From,» and dealt with the importance of home in the human imagination, the struggle against placelessness in modern culture, and the cultural forces that come to bear on the human consciousness to weaken attachments between person and home place.

Modern intellectual culture assumes the «fact - value dichotomy» so easily, in fact, that the future relations of piety and intellect at Union will undoubtedly involve some mighty wrestling to keep the two intimate with each other, no matter how insulated some of our university colleagues prefer them to be.

The small family unit known as a nuclear family today is the typical family type of the modern era in Western cultures.1 During the last two hundred years, identity has been associated more with the family unit than with larger social units like a congregation.

When that culture started changing in the early 20th century, the small «c» church didn't change with it but kept redoubling its efforts in the 19th century mode (albeit w / some modern technological updates).

The Second Vatican Council, through its Pastoral Constitution, called for an intellectual development that synthesises science, personalism and other aspects of modern culture with Church teaching, in a spirit of respectful but evangelical openness towards those outside the Church.

''... to preach is not to capitulate before the believable and unbelievable of modern man, but to struggle with the presuppositions of his culture, in order to restore this interval of interrogation in which the question can have meaning.

Since the heart of liberalism was its endorsement of the best in modern culture, scientifically based free inquiry, together with its technological benefits, would automatically advance Christian civilization.

I thought Evangel readers would appreciate knowing about my Christianity Today interview with James Davison Hunter, Professor of Religion, Culture, and Social Theory at the University of Virginia and author of To Change the World: The Irony, Tragedy and Possibility of Christianity in the Late Modern World (Oxford, 2010), which promises to be the most important book written on Christian cultural engagement in the last 50 years.

Modern Christianity says that Jesus is the only True Son of God, I Totally Disagree with this Concept, thru out History long before Christ was Born in different cultures there have been «Crusified Saviors» and alot of them had the same history as Christ, Born of holy Conception, confronted the «Devil», «Born December 25th suppossely, and Crucified.

In his evolutionary perspective, the growing differentiation of modern culture has placed religion in competition with reason, the natural sciences, and most recently the social sciences, all of which have taken over many of the topics on which religion traditionally spoke with authoritIn his evolutionary perspective, the growing differentiation of modern culture has placed religion in competition with reason, the natural sciences, and most recently the social sciences, all of which have taken over many of the topics on which religion traditionally spoke with authoritin competition with reason, the natural sciences, and most recently the social sciences, all of which have taken over many of the topics on which religion traditionally spoke with authority.

Modern culture, which coincides in Habermas's view with the period since the Reformation, is typified chiefly by an erosion of confidence in the validity of higher - order principles.

Finally, Tillich's greatest weakness was his relative inability to discern in classic religious symbols the fresh complexity of meaning that he found (with ease, insight and fluidity) in symbols from ancient Greek and modern secular culture.

This allows Balthasar to disagree with Barth's wholesale rejection of natural theology but transform this overly theologized insight into a practical claim regarding the inefficacy of modern Catholic appeal to the classical Western metaphysical and moral tradition in today's secular culture.

When the Roman Empire collapsed, Christianity, although by that time closely associated with it, not only survived but won to its fold the barbarians who were the immediate cause of the overthrow, spread into regions in Northern and Western Europe which had not before known it, and became the chief vehicle for the transfer of the culture of the ancient world to the Europe of medieval and modern times.

At several points he touches upon the paradoxes of modern urbanism and the tragic ironies of our cultural attitude toward cities: although we now have more individual freedom, technical ability, and, arguably, social equity, we do not live in places as hospitable to human beings as were our cities of the past; we are pragmatists who build shoddily; our current obsession with historic preservation is the flip side of our utter lack of confidence in our ability to build well; while cultures with shared ascetic ideals and transcendent orientation built great cities and produced great landscapes, modern culture's expressive ideals, dogmatic public secularism, and privatized religiosity produce for us, even with our vast wealth, only private luxury, a spoiled countryside, and a public realm that is both venal and incoherent; above all, we simultaneously idolize nature and ruin it.

This is typical ofCatholic culture... the experts say that his theory of «continuity», which holds true both in the natural sciences and in geometry, accords well with some of the great discoveries of modern physics... (he) knows, in the light of truth, how to engage fully the resources of reason with which he has been endowed by God himself.