Sentences with phrase «kind of community life»

They meant to say that here was a new kind of community life, exhibiting the marks of inward spiritual power in its freedom, unity, and constructive energy.

We can seek out all the kinds of community life for their own sake, and wherein we might sustain older cultural forms or even come up with new ones.

Not exact matches

Delve, which is part of Microsoft Office, is a dynamic page of data, communications and information concerning your contacts, community, documents and business life that is very likely of interest to you based on your activities — kind of like a mashup of Facebook and LinkedIn.

It's the kind of attitude that permeates Paradox Sports, the group Skelton and co-founder Timmy O'Neill launched to provide «inspiration, opportunities, and adaptive equipment to the disabled community, empowering their pursuit of a life of excellence through human - powered outdoor sports.»

The problem: Cutting off benefits to people who live in communities already suffering from massive job loss and poverty is kind of a dispiriting business.

I personally can confidently say that I have only quite recently grown to the point where I am capable of living out that kind of community, and that kind of humility.

I've really appreciated your work over the past year as I've gone through my own transition and found the kind of community that promotes health rather than just covering up the ugly in my life.

The scholarly orgy of debunking has obscured the importance of the facts that such ideals were professed at all, and that debate about them helped to focus the attention of a large, diverse, professional community on the question of what kind of life a lawyer ought to try to live.

For the state is a community of a quite different kind, and it simply has «no mode of entry» into the give - and - take of genuine family life.

Because I believe the kind of community I've tasted in the past and enjoy now is possible in this life and in this world.

The good life is one which maximizes community and this kind of life opens up most widely the world of value, of myriad forms, of limitless possibilities.

There's all kinds of stuff going on in the lives of the people of our community.

I left Methodism upon graduation from high school, concluding that while the community had nurtured me all my life, I could not accept all of the teachings in any kind of literal way.

His attitude was proper, granted his presuppositions, and, without the kind of legalism his presuppositions represent, the conduct of human affairs and the regular business of living in family or community would rapidly become impossible.

But the point is that IN THAT CONTEXT Calvinist theology was a much - needed pastoral and communal approach that helped people to break from the shackles of long - established systems of spiritual abuse by offering a different story to live by and a different kind of community to live in.

Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activities.

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.

Whether Rama or Ravana ruled, whatever political authority structures came into being or disappeared, they had but minimum impact on the life of the various village communities; they continued to live in some kind of internal self - sufficiency according to their different traditions, with Custom as the real King.

In his fiction, the church exists on the periphery of the community's fellowship, and exhibits what philosopher Norman Wirzba calls a «disincarnate form of Christianity,» a kind of gnosticism, isolated and disconnected from where the people live their lives during the week.

We don't like these burdens, he continues, but if we reject them, «we cease to live in the kind of moral community that deserves to be called a family.

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

We need churches that are instead the very ground of community, that define and build and embody a kind of common life that can move beyond the walls of the church and demonstrate common living in the wider society.

As we seek to form a community transformed by the radical life and work of Christ, these are the kinds of moral concerns we need to address.

Although it might be claimed that Dewey was simply giving democracy a religious dimension and seeing it as some kind of final spiritual community, the point I want to emphasize is that for Dewey democracy is a moral ideal for this life, an ideal that we are still far from attaining.

Everything in the life and liturgy of the Church has its meaning in this new kind of community.

Long story short: decided to move to the church who hosted the event just to enjoy that kind of church life and community.

Let us illustrate this point of view toward which our whole discussion has been moving by looking briefly at the sacraments of the Church, the Christian meeting of death, and the Christian life of active service as expressions of the way which is enclosed in the grace of this kind of community.

We need to know that sustainable local communities are possible in principle, that in them enjoyable life is possible, and that some current trends have the potential of actualizing possibilities of these kinds..

Every season of life offers its own challenges that require community, and not the kind of community that segregates into teens, singles, young marrieds, married with kids or otherwise.

It will be safe to make mistakes and test life options within those kinds of communities.

Of course, faith communities of this kind will integrate faith with life in its various dimensionOf course, faith communities of this kind will integrate faith with life in its various dimensionof this kind will integrate faith with life in its various dimensions.

here is a blurb i wrote to a friend that I think describes the kind of balance I hope for in community life.

In a way, we are like Merton who are living as kind of hermits out in the world, many of us in isolation from other Christians and church communities.

This kind of knowledge is best appropriated through participation in a community of Christians who are self - conscious about their commitment to a Christian way of life.

I mean by «the Christian church» a particular type of community, a distinctive kind of human fellowship, an easily recognizable spiritual movement within our total historical life.

Thus defined, it is not a mere belief, but a part of the empirical ground in the life of the community upon which sound belief of whatever kind must rest.

It does mean that he was himself remembered as being the kind of person he was, that this memory has come down to us in the Christian community, both in the New Testament and as a «living voice,» and that as members of that community we have entered into this memory.

For this reason the kind of new life which Christians claim through faith in the risen Christ is essential to the actual advancement of community and to the creation of the religious outlook which underlies it.

Faith communities make one kind of contribution when they do good as organizations; they make a different, and even more important, contribution when they nurture virtuous, committed people who live out their values in many different kinds of organizations.

Gheel represents a kind of community of acceptance which most of us have experienced at one time or another in our lives.

To argue that the corporation's defining objective is «enhancing corporate profit and shareholder gain» leads, in his opinion, to unacceptable conclusions: «To say that a corporation's only goal is to make money would be to define the business corporation — for the first time in American or English law as I understand it — as a kind of shark that lives off of the community rather than as an important agency in the construction, maintenance, and transformation of our shared lives.»

We aim to place appropriate responsibility on residents to create the kind of community atmosphere in which they will choose to live.»

This means that the purpose of interpretation and preaching is to present a life - world that is credible, that can be appropriated, out of which the community is authorized and permitted to live a different kind of life.

According to the fundies if you live in India or China and you are a kind loving, compassionate person, and you try to make your community a better place out of love for others and because you know it's the right thing to do, if you haven't said those words, you will be going straight to hell.

Ecclesial imagination is most likely to emerge when pastoral leaders possessed of rich pastoral imaginations make it their primary task to guide and resource communities in embracing this kind of life.

The kind of ethic promoted here by Paul is one which stresses liberation from the law — from those rules which prevent the maintenance of a loving community and for a freedom which accommodates differences between a people called to share in faith and life.

The issue is rather what kind of people should we be — and what we do or do not do with our genitals clearly has a bearing on that — who bring to and can sustain the kind of sexual life appropriate to the purpose of marriage in the Christian community.

Some say this kind of life is possible within a Christian community, but not among outsiders.

If theology is not tested in the lives and communities of the faithful, does it not risk becoming a kind of neognostic venture, without incarnational expression?

Whereas we commonly understand religion and theology as beginning with an inner and personal experience that only later seeks a community or tradition, the postliberal asserts that the community's ways of speaking and acting, its rites and rituals, its patterns of life and behavior shape and indeed make possible certain kinds of experience.