Sentences with phrase «in modern world»

He knows that the former tradition is on the defensive in the modern world; it has his loyalty and esteem, while he recognizes clearly that other traditions have other men's loyalty and esteem in a comparable, if for him less justified, fashion.

Perhaps most overwhelming in I See Satan Fall Like Lightning is Girard's attack on what he once called «the inability of the greatest minds in the modern world to grasp the difference between the Christian crib at Christmastime and the bestial monstrosities of mythological births.»

This declared that in all integrity we must live in the modern world.

In the modern world, the weighted average global sales price of a slave is between $ 340 and $ 1,900 for the average s.ex slave, and a low of $ 40 to $ 50 for debt bondage slaves in parts of Asia and Africa

Still, his insistence that politics is not therapy, his resolute refusal to deny the reality of conflicts among social goods, and his insistence that utopian politics inevitably become coercive politics (and, in the modern world, extraordinarily brutal coercive politics) were all important ideas to defend, in Europe and America, against the coercive utopians of the twentieth century.

The Vatican II document on the «Pastoral Constitution of the Church in the Modern World» has been of crucial significance in the ecumenical approach of a positive character to the redefinition of the forces and values of secular culture within the context of Christian faith and ethics, themselves renewed in the modern context.

It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.

If that were not so, religion would become a fossil in the modern world, appropriate only as a museum piece.

Problems also come from the Devil, who filled religion with his fuss and vulgarity — thus religion became a problem in the modern world.»

Perhaps best known for his text on the sociology of religion, The Sacred Canopy, Berger has also shown a keen interest in issues of development and public policy and in the nature of religious belief in the modern world, as evident in A Far Glory: The Question of Faith in an Age of Credulity (1992) and in his most recent book, Redeeming Laughter: The Comic Dimension of Human Experience.

The theme builds on the insights of the Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, in which the Fathers of Vatican II had affirmed that:

This is not an argument against his proposal; for there are no easy answers in the modern world.

Above all, though, Paul VI's concern and care for the family is expressed at length in the Council's Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, which notes that «the well - being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family».

Consider how just two fundamental ideas have ushered in the modern world.

But the ground and the framework of what the Church has to say in the world are the same and the cultural alternatives to Christianity in the modern world - humanism and syncretism.

Two challenges seem to loom large in the modern world including India which is in the process of modernization; one, of humanizing the technological revolution to serve the poor and protect the ecological basis of life; and the other, of building a secular state and common civil society with openness to religious insights in a situation of religious pluralism.

- the cultural relativity argument which assumes that «the Bible is an old book from a different culture, so we can't take it seriously in the modern world.»

And so, just as the Catholic Church rightly takes the initiative in promoting human unity in social and political trends already at work in the modern world, so she can also take leadership in the ecumenical movement, and interreligious dialogue.

However, in the modern world we find the strange phenomenon of the Christian who is liberated from the fear of damnation, a Christian who apparently is incapable of experiencing terror.

Like I was saying to Magic up above there is a common need in both to force sense from an old story into something that works in the modern world, usually at some conflict with real science.

Pessimists like Ellul are worried that in the modern world the second is rapidly taking over.

They also remind us of some unpleasant truths: that virtually all of us in the modern world are now mere consumers of great urbanism rather than its producers; and that this earlier vision of cities is now so far removed from the mindset of the modern world that the project of reviving great urbanism may be one best regarded in terms of generations if not centuries.

One is that the word stands for nothing that is credible or defensible in the modern world, so why carry this extra baggage of questionable belief?

In the modern world the technical side of practical reason has taken a more scientific form.

It treats the issues that are most important, however they relate to existing disciplines and approved methods, and it criticizes the assumptions of all of the disciplines established in the modern world.

In the modern world, there is widespread genital mutilation, self denial, self and group flagellation, ritual drownings and cannibalism, violent and dangrous rites of exorcism, denial of life saving medical care, — all in the name of the God of Abraham.

The idea of progress in the modern world is closely tied up with a belief that science and technology will open up an infinite cornucopia of goods to replace the ones we use up.

Niether is a valid argument in the modern world.

Is it possible to affirm the value of the technological revolution, the legitimacy of the hopes and claims of the dispossessed, most of all, of the moral centrality of the Negro revolution in America today — is it possible to affirm all these values and still to live comfortably in the modern world as these writers portray it?

WORLD: Never doubt the psychology of healing, but yes we do live in the modern world where our psychology has also taught us to trust science and doctors... insurance companies and profit motives are another subject.

If people want to isolate words written long ago and live by them, if they choose to live according to a doctrine of hatred, then they only prove my skepticism of what Christianity really means in the modern world.

If there is a profound disparity between the present American economic system and basic American values, and if many Americans have so argued, then it is all the more surprising that some version of socialism, as the main alternative to capitalist economic organization in the modern world, has not found favor in the United States.

The question of salvation and church membership, he adds, came into most of the council's key discussions: those on the nature of the church, its role in the modern world, ecumenism, missionary activity, religious freedom.

In particular, according to postmodernist epistemologies, our knowledge is given to us in «holistic» units rather than as individual facts as taught in the modern world.

Some ugly and foolish thoughts expressed in slovenly language were put forth by President Ronald Reagan when, during a 1982 conference with some eastern Carribean leaders, he called Marxism a «virus»; when, in 1983, he labeled the Soviet Union an «evil empire,» telling the assembled National Association of Evangelicals in Orlando, Florida, that communism «is the focus of evil in the modern world» and that «we are enjoined by Scripture and the Lord Jesus to oppose it with all our might»; and when, while conferring in 1984 with 19 conservative and religious leaders, he vowed to fight the «communist cancer.»

More troubling perhaps was his association of these two matters with the death of God in the modern world.

The temptation to this sort of irresponsibility is particularly great in the modern world.

In view of the multiple challenges of secularism and social change in the modern world, no denomination can afford to fuel its mission with energies and perspectives drawn only from its own historical tradition.

He is following closely the definition given in Gaudium et Spes (The Church in the Modern World) of «the duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel».

The criticisms that he addresses to classical science are strikingly similar to Whitehead's views in Science in the Modern World.

And then there were bishops like Karol Wojtyła of Kraków, who grasped that the dignity of the human person was the battleground on which «the Church in the modern world» was contesting with various dangerous forces for the human future; who thought that coercion of consciences violated that human dignity; and who believed that the act of faith must be free if it is to be true, because the God of the Bible wants to be adored by people who freely choose to do so.

But it may be imperative for Indians, who, arriving late in the modern world, are confronted with the possibility that economic growth on the model of Western consumer capitalism is no longer environmentally sustainable.

As we continue to wrestle with basic questions of who we are in the modern world, Moots's essay is well worth our attention.

While we all take some inspiration from ancient paganisms, there are some groups who are deeply dedicated to studying the primary texts and archaeological records of their chosen cultural framework to try to make their paths as close to their spiritual ancestors as reasonably possible in the modern world — this includes the use of bonfires and occasionally animal sacrifice.

There are some distinguished and competent thinkers and writers in those circles, to be sure, but by - and - large the support for it has come either from ignorant laypeople who find its authoritative manner of speaking emotionally appealing or from those who belong to what might be called reactionary conservatism and who are annoyed by much that is found in the modern world and eager to return to «the old time religion.»

Perhaps, but what can this mean in the modern world?

Secularization in the modern world can be advanced in two major ways — methodological and ideological.

But here the evidence would be slighter and less conclusive: in the modern world the case is clear.

There will be an actual ontological change in the universe, a change that occurred in a particularized form in Jesus and is now becoming universalized in the modern world.

Relying on «twenty centuries» of Catholic doctrine and tradition, the council's responsibility was to give pastoral teaching that would enable the Church of «our age» to distinguish what was good in the modern world from what was indifferent, or worse, and to make right use of the good while firmly rejecting the bad.