Sentences with phrase «into human communities»

In large measure, however, these relations are not preconditions for but properly a part of the public world, i.e., they yield happiness beyond some minimal degree because nature is, as it were, taken into the human community.

That is why it is said only of the wicked, and not of the sinners, that their way vanishes...» Although the sinner is not confirmed by the human community, he may be able to stand before God, and even entry into the human community is not closed to him if he carries out that turning into God's way which he desires in the depths of his heart.

This forgiving, reconciling initiative enables us to meet the intrinsic claim that others — the good and the wicked — have upon us — the claim as God's creatures, to be re-accepted into the human community.

The phrase «are in love and charity with your neighbors» means that the truly penitent person has already taken the first step toward reintegrating him or herself into the human community whose fabric has been torn by the betrayal of trust a transgression implies.

My prayer was «ecumenical» in that I thanked God for the many blessings that have flown into the human community from these three faith traditions, but I did end the prayer, as I always do, in the name of Jesus.

Not exact matches

The case would clarify whether the province has authority to prevent and manage releases into the environment of substances like diluted bitumen that could endanger human health, the environment or communities, even on federally regulated infrastructure like inter-provincial pipelines or railways.

According to a Harvard Business Review study, women in emerging markets reinvest 90 % of every dollar earned into «human resources» — their families» education, health and nutrition — compared to only 30 to 40 % of every dollar earned by men.2 In other words, Kiva's loans have helped countless families and communities in over 80 countries escape a vicious cycle of poverty.

Recognized for his entrepreneurship and servant leadership, Howard Schultz built Starbucks Coffee Company into one of the world's most recognized and respected businesses, a company committed to strengthening communities through human connection and social innovation.

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 Human Rights Campaign (HRC), America's largest gay - rights organization, swung into action, demanding that Johns Hopkins distance itself from the «falsehoods» that «attack the entire LGBTQ community.»

We are called into being by God, who loves diverse human identities back into community.

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.

Nobody attempted to split human health into a multiplicity of functions, and likewise nobody attempted to promote the welfare of one individual in abstraction from the salvation of the community.

God calls us, says Duffy, not into some ideal fellowship or spiritual Church but to the responsibilities of membership in an actual human community.

Cheap fossil fuel has turned us into the first people in human history who have essentially no need of each other — a kind of hyperindividualism has replaced community.

GAP's stated goal is to obtain a United Nations declaration welcoming apes into a «community of equals» with humans.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

He would like to see liberation theology take its cues from base communities» populist «grass - roots communitarian democracy» and then extend this «populism» into a liberalism that, contra Marx, offers «democracy and equality to all human beings, regardless of sex, race or social class (Rousseau)» Sigmund's agenda would purge liberation theology of much of its «early revolutionary fervor,» but in its dialogue with liberalism it would still perform «a radical «prophetic» role in reminding complacent elites of the religious obligation of social solidarity, and in combating oppression.»

Yet his words were filled with power — the kind of power that transforms human life, crystallizing it into social and community action.

Here the theological understanding of human being as person - in - community must help develop the incorporation into modernity of certain traditional cultural values in the pre-modern spiritual vision.

Thus with each interpretation the process moves into a new state of affairs.9 In idealist fashion Royce sees human existence as this infinitely expanding community of interpretation.

Clearly the sciences are admirably suited for the growth of loyalty to truth as an intrinsic value and to the human communities that truth in its many formulations brings into being.

If we rightly understand the point of God's action in the human existence of Jesus Christ and all that his existence implies, then we must say that the Church is the community in which God's active love is both disclosed and released into the world.

This suggests, in passing, that the moral stances Taylor is delineating may be permanent possibilities of the human spirit, not quite so tightly built into particular communities of discourse at particular points of historical development.

If systematized these would fall into three main types: the beauty, sustenance, and orderliness of nature on which our lives depend; social relations in the family, community, nation, and all our past which have nourished and fashioned us; and, less obviously but essentially, the human capacity of thought, feeling, and will by which to live and act as morally responsible beings.

But though such phrases as this help to mark out the path being taken by the resurrection idiom in its journey from a mythological cosmic setting into the Jewish national hope, we must also note carefully that now for the third time the resurrection idiom is being applied metaphorically, and to a national community rather than to either a god or a human individual.

The standards of decency and honor and human compassion which were valid and prized among individuals in the little communities of Palestine did not cease their high demands when one stepped over the boundary into Syria or Philistia; but there alike men were human, with human needs and, consequently, with human standards.

To get the point across, Jenson builds community right into the definition of divine and human nature.

So, I am not surprised by what I found in Ferguson and St. Louis: two churches — churches that empathize and stand with Michael Brown, his family, and his community, screaming into the darkness: «We are human!

Presently we are moving beyond any religious expression so far known to the human into a meta - religious age, that seems to be a new comprehensive context for all religions... The natural world itself is the primary economic reality, the primary educator, the primary governance, the primary technologist, the primary healer, the primary presence of the sacred, the primary moral value... The primary sacred community is the earth community.

He ultimately argues that there was an original act of violence which ultimately led to the possibility of the destruction of all people in the community, and so to avoid the ever - increasing cycles of violence, the community selected a ritual victim (a human or an animal) that would both carry the guilt of the community as well as the violent tendencies into death, thus satisfying the demands for revenge and the blood lust that comes with it.

By means of the human voice awarenesses are shared; by means of a common language persons are bound into pairs, families, and communities.

So John, what do you think of Bonhoeffer when he says in his book, Life Together: â $ œEvery human wish dream that is injected into the Christian community is a hindrance to genuine community and must be banished if genuine community is to survive.

The Christian community always walks close to the edge of superstition, magic, and the strange human desire to translate grace into nature by a direct and forthright program.

The community of Father, Son and Holy Spirit becomes the prototype of the human community dreamed of by those who wish to improve society and build it in such a way as to make it into the image and likeness of the Trinity.

We must hold them in mind as background to the main task, which is to explore the interaction of theologians and human scientists as they seek to formulate a new concept of civil society which can draw traditioned communities and other human associations into a larger covenantal bond.

We belong to the total human community, and we do well to enter sympathetically into what has gone before us as well as to know what is going on around us.

I would suggest more concretely that Christian mission involves joining Dalits and Adivasis in their resistance to the homogenizing world vision of Hindutva while at the same time enabling them to posit their particular subjectivities into a framework of human community for the nation - state.

What he did not stress as clearly, but what is implied by his metaphysics, is that this community is also a moral community in a larger sense, and although this dimension is only apprehended by human beings, it still binds them morally into community with the nonhuman as well as the human.

«Is the Minister aware that the recent guidelines of the House of Bishops state clearly that those who enter a same - sex marriage, together with children in their care, should be welcomed into the life of worshiping communities, and also that the Church of England is about to begin a two - year process of structured conversations to explore the changing attitudes to human sexuality and their implications for the life of the church and its disciplines?»

It seems to me that vision caters to the pastor's ego and makes all of his «followers» regress to being «functionaries» for the «mission» or «goal» or «vision» rather than helping them grow into virtue, and community, and humanity (the good part of our human - ness, you know, the unique individuals that God specifically designed?).

It seems to me that vision caters to the pastorâ $ ™ s ego and makes all of his â $ ˜followersâ $ ™ regress to being â $ ˜functionariesâ $ ™ for the â $ ˜missionâ $ ™ or â $ ˜goalâ $ ™ or â $ ˜visionâ $ ™ rather than helping them grow into virtue, and community, and humanity (the good part of our human - ness, you know, the unique individuals that God specifically designed?).

The real struggle in all religious communities is for spiritual reformation opening themselves to enter into dialogue with other religions and with secular humanist ideologies regarding the nature and rights of the human person and the meaning of social justice enabling to build together a new spiritually - oriented humanism and a more humane society.

But the intentional gathering of humans into concentrated communities produces distinctive characteristics which have severe implications for what is assumed to be a desirable natural environment.

CEDAW is one of two ostensible human rights treaties that the «international community» has been trying to coax the United States Senate into ratifying for years.

It will enforce the moral code that is already built into the human species, and will come with the incentive that living a good life on earth enhances the lives of oneself, one's family, and one's community at large.

The Church, in other words, puts everything into proper perspective through its witness to the truth about the human person, human community, human origins, and human destiny.

For now our responsibility to our human community calls us to courage and faith; another time another community, the communion of saints, will call us, and bid us into mystery, eternity, heaven or, as Christians sometimes call it, home, that place where indeed the heart is.

Civilization is the dimension of religio - culture which, through its long process of historical cumulation and geographical expansion, constitutes the matrix of community life of the peoples; its inner, organic nexus crosses the boundaries of human communities, organizing them into a large - scale constellation.

There can be a communalism (and I stress the last three letters of the word to show it to be a perversion of genuine community) that makes nonsense of personal and national characteristics: there can be an individualism with its turning of human life into a battle for supremacy, where the less powerful are beaten down, oppressed, and denied opportunity to express their selfhood while the more powerful secure the place of advantage.