Sentences with phrase «individual person and the community»

Both the individual person and the community are ongoing processes of interpretation.

It would enable the government to respond to the specific circumstances of individual people and communities and it would allow for individuals and communities to decide on the most appropriate measures to meet their particular needs.

Not exact matches

Our efforts are leading to a better quality of life for people with Medicare, families, individuals, military service personnel, and communities at large.

We're not individuals, we're always people within families, communities and societies.

Instead of just the big, famous causes and their galas, Six Degrees is more focused on people who are in individual, smaller communities, or big cities, who need funding and can use the celebrity status to get noticed.

«When a young person is starting his or her career, that individual needs advice, inspiration, and connections with others in the business community.

By investing in pioneering individuals, non-profits and mission driven companies who dare to re-imagine the possible, PSF has helped to bring about important breakthroughs — from cancer research and small scale agriculture to criminal justice reform and educational opportunities for young people in communities around the world.

Not only does it enable individuals in your marketplace community to connect to people like them, there are other benefits of having more personal and relevant content for the community in general.

The idea that we should defer to one another, even at times be servants of one another, is one of Jesus» best ones — challenging people to put aside self for individuals and the community.

To be sure, there are those (such as the three hundred plus self - described «lesbian, gay, bisexual, transgender and allied activists, scholars, educators, writers, artists, lawyers, journalists, and community organizers,» including such notables as Gloria Steinem, Barbara Ehrenreich, and Kenji Yoshino), who have already signed on (quite literally) to the proposition that there are no reasons of principle (or valid reasons of any kind) for conceiving marriage or the equivalent as a two - person relationship, as opposed to a relationship of three or more individuals (triads, quadrads, etc.) in a polyamorous sexual partnership.

What the White Rose emphasized was not the protest of isolated individuals but rather the protest of persons whose relationship with God and sacred community is always prior to their relationship with the state.

Take a moment to consider the individual people, the families and the communities that have been torn apart by war and economic hardship.

It is often challenging to fully report on stories of sexual harassment or sexism in evangelical communities because records are sealed and because individual allegations are dismissed by people in power, Ingersoll says.

In accordance with the longstanding tradition of sobornost, a «spiritual community of many jointly living people,» many Russians believe that they can only fully acquire a sense of meaning and purpose as a people, not as separate individuals.

Innumerable other individuals and communities of persons arc also seeking to understand God.

Only a true community can demonstrate the Absolute and point the way to the kingdom of God: «Though something of righteousness may become evident in the life of the individual, righteousness itself can only become wholly visible in the structures of the life of a people.»

This requires a mutual relationship between part and whole: the good of the whole society benefits the individual person or community, while the achievements of the individual or community benefit the whole.

In today's consumer - oriented, capitalistic culture, where people are used, abused and disposed of like nonreturnable soft - drink cans, where «liberation» has been invoked to justify selfishness, it may be that the time has come for the church to say again what it has always believed — that there is no way for individuals to «flourish» without the kind of communion and community and the permanent, deep, risky commitment that true Christian love demands — qualities that are perhaps best experienced in the yoking of a man and a woman in marriage.

In a sense one might say that the corporate faith of the fellowship is more important than that of any individual in it, yet that is not quite true, for each of those individuals — or, better, persons — makes his or her own contribution to the total community of faith, while the community's faith deepens, enriches, develops, and corrects the faith of the believer.

In these cases, the ethics of justice make two demands: that the negative impact on the environment and on certain people will be offset by a clear benefit to the larger society, and that individuals and communities suffering adverse effects are offered a means of redress and are duly compensated.

You inces santly trumpet the superiority of those in the scientific community and those in academia, and yet when it is mentioned that significant numbers of those same individuals are theists, it's» Most people do not analyze the situation objectively.»

Biblically, the concepts of salvation and shalom describe a condition of community wholeness, in which each individual is in good health only when he or she is an integrated member of God's people.

Nevertheless, the new liberal church will labor to make people confront the issues in the context both of Christian community and of their own individual discipleship.

The gospel, however, describes the Christian community as a gathering of persons, each one of whom is particularly gifted by the grace of God, and it defines the church as the place where these individual gifts are to be discovered and expressed.

That is, they have set aside the traditional understanding of God as a unique spiritual substance in which all three persons somehow share and have moved to a more contemporary understanding of God as an interpersonal process or a community of three coequal persons.1 In effect, they have abandoned the Aristotelian world view in which individual substance was the first category of being and have accepted (even for the doctrine of God) a process understanding of reality.

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.

This statement confuses the agency proper to an individual person and the agency appropriate for a community.

Furthermore, precisely as a community (or, in Whiteheadian terms, a structured society), they possess a higher unity and greater actuality than would theoretically be possible for each of them as individual persons, i.e., as separate personally ordered societies.

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.

They teach us that there can be no such thing as community without unity of consciousness, collective action free of individual greed, humility and respect for the other and as much concern for the other person's welfare as for our own.

The global market with «neo-liberal» developments have weakened liberal democratic subjecthood for individual persons, powerless groups, such as racial and ethnic minorities, local 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.»

This unique emphasis upon what in Anglo - Saxon cultures we call «the communitarian individual» (the individual who is not atomic and alone, but a member of many different, smaller communities) provides two different forms of protection from the State, one for the individual person and the other for what Edmund Burke called «the little platoons» of daily life.

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

Instead of viewing persons as individual atoms related to one another through contracts and market transactions, we view people as persons - in - community, valuing the relations that constitute community.

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

But without the ability to enter relation and cursed with the arbitrary self - will and belief in fate that particularly mark modern man, the individual and the community become sick, and the I of the true person is replaced by the empty I of individuality.

The prophet's description, read with some imagination, suggests the fruitful idea that God is to be worthily served, not by individuals in isolation, but by a community, and yet a community so completely united in his service that it can be spoken of as a person.

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.

«17 A community — the collective person — stands before God and is dealt with as a whole regardless of what certain individuals may or may not do.

Only as we rethink the radical nature of Christian community and reform our institutions so that they might faithfully strive to transmit their cumulative tradition through ritual and life, to nurture and convert persons to Christian faith through common experience and interaction, and to prepare and motivate persons for individual and corporate action in society can true Christian education emerge.

The people of God recognize and discern the gift; the individual then discerns, responds, and submits; then after the commissioning, the community receives the practice within the church and in the world.

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...

«We hope this opportunity sheds light on the special needs community and educates people that with acceptance and support, individuals with special needs have the potential to change the world — just like our Lucas!»

In each case it is the resurrection of the whole people, the national community of Israel, that is envisaged, and not that of individuals.

The tornado dropping out of the sky, the immersion of a person in water, words spoken by a person in a white alb on Sunday - these have no meaning apart from the value given to them by the community and its individual members.

It's a value system based on community rather than the individual, and holds that the honor of the community is more important than the life, health, or well - being of any one person or family in the community.

After the early experiments by individual persons, the group life of special dedication that we know as monasticism began to grow; so that nearly every geographical area had both local churches for people in general and special Christian communities for monks.

There are of course a few individual exceptions of men and women who by faith have transcended the limitations of their respective German and American churches and have entered as persons into the fellowship of the universal community of faith.

In response to the call of Christ, the Corinth Methodist Church seeks to be a redemptive fellowship serving God and community effectively by: (a) enabling each person to achieve God's will through individual fulfillment; (b) providing religious training for all; (c) ministering to the community through service and witness.