Sentences with phrase «life responsibilities which»

Not exact matches

What they said: «Standard Life has a long history in Scotland — a heritage of which we are very proud and we hope that this continues but our responsibility is to protect the interests of our customers, our shareholders, our people and other stakeholders in our business.»

For their part, and because they have «a moral responsibility to all children in the next generation,» including you, the letter explains they will give about 99 percent of their Facebook shares, which currently means about $ 45 billion, during their lives to advance their mission.

In a reversal of roles, New York is urging the National Association of Insurance Commissioners to adopt the state's new best interest regulation, which extends fiduciary responsibility to life insurance.

«Our Corporate Social Responsibility Report exemplifies our commitment to value our associates and to care for the communities in which we live and do business» said Stephen P. Weisz, president and chief executive officer of Marriott Vacations Worldwide Corporation.

With courts increasingly willing to nullify popular legislation and proclaim new rights, legislators are encouraged to avoid their responsibility for tackling controversial issues; interest groups are encouraged to take their cases to the courts rather than to try to persuade their fellow citizens; and citizens get the feeling that they have no say in setting the conditions under which they live, work, and raise their children.

Röpke locates wealth creation «not in «capital,» machine models, technical or organizational recipes or natural wealth, but in a spirit of order, foresight, combination, calculation, enterprise, human leadership and the freedom to shape life and things, also in citizenship, responsibility, loyalty to work, reliability, thrift and the urge to create, and in a civil middle class, providing the humus for all this» things, in short, which can neither be conjured up from the soil, nor imported.»

and there are many roles of great importance and responsibility in the life and mission of the Church which women can and should participate.

But it is curious that nowhere does he mention or comment on Genesis 9:5 - 6, in which God Himself states that as part of the new (Noahide) covenant with humanity, human beings (and not God) have the responsibility of taking the life of a murderer.

In very personal language, I believe that all things are progressing from the same divine source; that that source is the ground of all being and its essence is love and interdependence; that all human beings (all of life, really) are equal and beloved in its sight; that in response to that overarching, boundless love which ensures that no one is ever truly alone, I have a responsibility to assist in the creation of just and loving community here on Earth.

«The willingness to accept responsibility for one's own life is the source from which self - respect springs.»

Books which give a sense of a new age include Bede Griffiths, A New Vision of Reality (Collins, 1989); Leonard Swidler, The Meaning of Life at the Edge of the Third Millennium (Paulist Press, 1992); Charlene Spretnak, States of Grace (HarperCollins, 1991); Keith Ward, A Vision to Pursue (SCM Press, 1991); and Hans Küng, Theology for the Third Millennium (HarperCollins, 1991), and Global Responsibility, to which reference has already been made.

This function of the will, though it is the responsibility of a person, is not meritorious in any way, for faith is not a work (Rom 4:5), but is simply being persuaded or convinced about what is true, which, in the case of eternal life, is being persuaded that eternal life is the free gift of God to all who believe in Jesus for it.

The emphases in counseling on respect for the orderly cause - effect sequences in the world of the psyche and on the necessity of a person's growing in his responsibility for his own inner life can help to counteract any tendency in spiritual healing to function in ways which encourage magic or the temptation to shift the total responsibility to God.

What is given for the ethical life in Jesus Christ is not a law in the form of specific prescriptions, but an action which releases power to accept responsibility for that action which will serve the neighbour.

But if we unreservedly believe in God, accepting our responsibility to him and hoping in eternal life, this faith will also help us to bear the narrowness and boredom of our life, which has today become worse rather than better.

When the individual begins to realize that many of the things about his life for which he has been blaming himself, consciously or subconsciously, are actually the result of early experiences over which he had no control, he becomes better able to accept responsibility for making constructive changes.

In one of his last writings, Niebuhr describes «the guiding principle» of his mature life in relating religious responsibility to political affairs, as a «strong conviction that a realist conception of human nature should not be made into a bastion of conservatism, particularly a conservatism which defends unjust privileges» (Man «s Nature and His Communities [Scribners, 1965], pp. 24 - 25).

Just as Republicans may be accused of ignoring their responsibility to the poor and oppressed, so you are guilty of choosing to ignore the possibility that we may have a greater responsibility to humankind — a responsibility to promote a culture of life, instead of death, a culture in which every human life is valued and allowed to reach its full potential.

The problem with bisexuality in my life (and I can speak only for myself) is that it has been grounded too much in my utopic fantasy of the way things «ought» to be and too little in the more modest recognition of myself as a participant in this society at this time in this world, in which I have both a concrete desire for personal intimacy with someone else and a responsibility to participate in, even witness to, the destruction of unjust social structures — specifically, the heterosexual box.

Fortunately life is more than logic, and modern predestinarians like their Calvinistic forebears are seldom consistent if the issue is one in which human responsibility is clearly evident.

The only cure for this crippling influence is a strong and independent organized teaching profession, whose members are protected against outside interference in the performance of their professional functions and who recognize and accept their responsibility for dealing knowledgeably and impartially not only with the proximate issues of life but also with the ultimate concerns of faith through which the particulars of life gain their deeper significance.

The limitation which has been noted was that Socratic man's self - identification with one factor within the soul alongside other factors prevented the incipient sense of personal responsibility for the psychic life in general from coming to fruition.

This places the responsibility on the teacher and the class, as reflecting the larger life of the congregation, to create the kind of interpersonal relationships in which mutual trust is possible.

This is a cheerful, readable book which aims to encourage ordinary Catholic women with busy lives, with homes to run and children to raise, with responsibilities and with jobs and worries, to live in the presence of God and to make prayer part of their daily lives.

Such confidence or reassurance is directly relevant to our living in a world which provides both scientific explanations and moral responsibilities.

Those who opposed Lagarde's invitation have been well prepared to «fulfill their responsibilities to the local, national and global communities in which they live.»

It was tempting for anyone to get caught up in the politics around the recently released Mitt Romney Florida fundraiser video, which included the presidential candidate's now - infamous comment about the 47 percent of Americans who don't pay any income tax (and therefore, according to Romney, don't «take personal responsibility for their lives»).

But he's inherited the means to live like an aristocrat (which he sort of does — not needing to work and taking off as he pleases) but without taking responsibility for who he is.

First through our direct experience: our life is a single chain of causes and their inevitable effects which are independent of our freedom and responsibility.

The final word which the Protestant sermon must ever address to him who would discover God is: begin to live where you are as if you knew what responsibility meant.

The Apostle's Creed presents us with the Trinity (that is not all it presents, but just an example), which gives us the basic idea that the Gospel is about community, which then needs to be expanded through the teaching in the church to explain social justice, kingdom living, responsibility towards earth - care, etc..

God the Spirit creates ecstasy reined in by order, heroism tempered by rationality, solitary raptures which are never far removed from the responsibility of communal living.

But permeating most of the issues which have been surveyed is sin in the sense of violation of the Hebrew - Christian love commandment and an indifference to the call of God for moral responsibility in all of life.

A person's contribution is the whole of his life, which includes his acceptance of civic responsibility, his participation in the life of the church, and his personal relationships in the community and on the job.

The Church, teacher of humanity, never tires of exhorting people, especially the young of whom you are a part, to remain watchful and not to fear choosing «alternative» paths which only Christ can indicate... Jesus calls all his friends to live in sobriety and solidarity, to create sincere and disinterested emotional relationships with others... From you, dear young students, he asks for honest commitment to study, cultivating a mature sense of responsibility and a shared interest in the common good.

We live, after all, in a nation in which those who have responsibility for the common good have made it illegal to restrict the killing of the unborn.

The «I» represents the quality of life achieved within a particular structure of existence as shaped by the way in which a person assumes responsibility for himself within the context of the possibilities open to him.4

The religious institutions which formed such people and continued to claim their loyalty took public responsibility in this sense for granted, The churches preached a gospel which supported responsible lives without needing to draw their members deeply into esoteric spiritual disciplines or arcane theological issues.

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

I have deliberately left out of the discussion such topics as ethics and the Christian family — although I have talked about responsibility, both for one's own adult behavior and for helping one's children develop the essential emotional equipment with which to face life.

At least seven immense, interdependent threats to the quality of life on spaceship earth continue to escalate: the population explosion; the widening gulf between rich and poor nations; massive malnutrition (caused mainly by economic injustice, which produces maldistribution of available food); environmental pollution and degradation; the depletion of the irreplaceable resources of our finite planet; the growing threat of nuclear terrorism and eventual holocaust (with the equivalent of one and a half million Hiroshima - sized bombs in the arsenals of the world); and the worldwide tendency for the fruits of science and technology to be used without ethical responsibility.

Finally he is reminded of the extremely critical time in which he lives, which calls for constant watchfulness and lays upon him the most solemn responsibilities.

A second area in which the clergyman can help the alcoholic reconstruct his life is by being easily available to counsel with him regarding his problems of coping constructively with responsibilities and relationships.

We must live, Warren implies, as whole people in time, which comprehends past, present and future; we must live inside our own skins; and we must take responsibility for our actions.

I find it remarkable that these four factors, which are drawn from very different aspects of contemporary thought and life, should so powerfully intersect in relation to our interpretive responsibility.

But as I have said, it has its truth, which is simply that the preacher, representing the historic Christian tradition, is commissioned to proclaim the Church's gospel, by which it lives and for whose declaration it has been given the inescapable responsibility.

by saying: In three ways --(1) its members must fulfil their moral responsibilities and functions in a Christian spirit; (2) its members must exercise their purely civic rights in a Christian spirit; (3) it must itself supply them with a systematic statement of principles to aid them in doing these two things, and this will carry with it a denunciation of customs or institutions in contemporary life and practice which offend against those principles...

Whenever a strong public mandate or enormous wealth or present power is taken to mean freedom from all those responsibilities and constraints which living together requires, we are in the grip of a modern version of an all - virtuous chosen people or of a latter - day Puritan elect.

Besides the conditions of society itself, under which family and friends had primary responsibility for the care of the dying and the dead, memento mon were spread throughout culture: in the church's art, in morality plays like Everyman, in drinking songs, in the ordinary artifacts of everyday life (e.g., in Austria a towel hanger portraying a human form split down the middle: one half a beautiful young woman, the other a skeleton) To be sure, the specter of death (and judgment) has been used as a form of social control.

A while back the NCCB issued a splendid statement, Living the Gospel of Life, which was very specific about the responsibility of Catholic politicians and others in the public arena.