Sentences with phrase «moral life of each community»

Not exact matches

His explanation of Kant's interest in moral community and the relation of historical and social affairs nicely complements an account of Kant's view of the role of God in the moral life.

I hope he finds, like I did, that he can live good life, with a moral code based on real things like, common sense, practicality, being a part of a community, the environment, everything.

With the injunction to bind and loose Jesus assures the Church community of His unerring guidance in the moral life.

We have a moral duty to use our resourceswisely not just in education, but in every aspect of our life as a believing community.

Around Agatha's moral axis revolve, frequently in erratic orbit, the members of Staggerford's closely knit Catholic community: French Lopat, the Vietnam vet who scratches out a living as a fake Indian for the tourist trade; Lillian, Agatha's best friend, who gets her news from supermarket tabloids; Imogene, Lillian's daughter, a liar and backstabber; Sister Judith, a New Age nun who imagines the Creation as God laying a giant egg.

It is an experience of living together, in community and in conflict, within boundaries set by our moral and philosophical commitments but also under conditions determined by our vices and virtues, our character, our circumstances, and the habits of our variegated culture.

Therefore, in practice, religious liberty now frequently describes the freedom of a community to live in accordance with a moral vision shared among its members.

Only such communities can embody for the broader culture the large, capacious vision of the good made possible by moral restraint and traditional ways of life — the vast and beautiful «yes» for the sake of which an occasional narrow or stern «no» is required.

Pentecostals live, in other words, by what George Weigel has called the Iron Law of Christianity in Modernity: Christian communities that maintain a firm grasp on their doctrinal and moral boundaries can flourish amidst the cultural acids of modernity; Christian communities whose doctrinal and moral boundaries become porous (and then invisible) wither and die.

The very notion that a moral vision should be embodied in community life and relational obligations, rather than in the choices of any given individual, is a direct challenge to the ethic of expressive individualism that animates our popular culture.

It will require that we turn more of our attention homeward, away from raging national controversies and toward the everyday lives of our living moral communities — toward family, school, and congregation; toward civic priorities and local commitments; toward neighbors in need and friends in crisis.

Along with pastoring The Way Christian Center in the Bay Area, I serve as the director of the LIVE FREE Campaign, a faith - based movement committed to organizing the moral voice and actions of the faith community to end gun violence and mass incarceration.

For me, better still is to find the peace that passes all understanding in communities that live by counter-imperial values, where one is accepted and loved regardless of one's usefulness or even moral standing, and where one is freed to love others as well.

OR, might God choose to reveal truth through the experiences of a people who tried to be true to him, certain moral principles, failing again and trying again, people looking for universal truths and communicating them to their children generation after generation, orally and through writing things down, organizing themselves into communities and societies, aiming for justice, teaching each other, defending their families, lives, cities, and governments.

In doing so, he has been unashamed to name Jesus as the central model for the communities he has founded, and the moral centre of his own life.

Oddly, the prudence - obsessed economists have themselves been forced recently in their very mathematics to admit that Homo economicus must live with an identity formed in a family within a community of speech constrained by virtues (a non-believer would call it, in summary, «culture»; a Christian would call it «a moral universe»).

According to Haworth, «By restoring community to our settlements we incorporate into the order of affairs an inducement to the moral life.»

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.

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.

It has frequently been observed that the quality of life in inner - city communities is deteriorating at alarming rates, and that part of this deterioration is attributable to the erosion of moral and humane values.

The ecclesial reality of the Church is intricately interwoven with its life as a moral community — it has to constantly test its authority to be the moral voice in the world against its ability to respond with courage and conviction to the voices of the excluded, the voices from the margins.

The primary reason for this is that it is often women who find themselves in the midst of almost daily ethical and moral choices that they are called to make in their own lives but also in the life of their families or communities.

All three emphasized personal purity and conversion, a life of diligence in attending to the scriptures, a clear vision of God's kingdom becoming a moral community on earth, and an active inner - worldly approach to social improvement and moral asceticism.

Christianity Today's board chairman, Harold Ockenga, announced in 1977 that that magazine would move to a suburb of Wheaton, Illinois because» «Deleterious things happen to attitudes if a person lives here»» in Washington, D.C., amid the moral decay of soaring liquor consumption and illegitimate births.49 Sojourners, on the other hand, recently chose to relocate its intentional community and editorial offices in the heart of that same capital district, amid the suffering and dispossessed.

In Living Faithfully in a Fragmented World: Lessons for the Church from MacIntyre's «After Virtue» (1998), Wilson responds to moral philosopher Alasdair MacIntyre, who concludes his celebrated 1991 critique of modernity by calling for «the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us....

He claims to be offering an account of «the limits of the conceivable in human life,» an account that shows the embeddedness of our moral claims in frameworks referred to communities.

In light of this, can it be agreed that a study of theology that takes place, as at Steubenville, alongside a firm spiritual practice (Mass, adoration of the Blessed Sacrament, traditional Marian and other devotions) and a clear moral stance (students living celibate lives supported by households and communities) is a necessary part of a strategy for Catholic theology?

Faith communities and religious traditions, by themselves, can not provide answers to all moral questions of modern corporate life.

I generally put this down to very religious people (who have been raised with the concept that God is personally invested in them and is a central force in their life) experiencing the thought of a person without a religious belief system as being close to someone soul-less: without morals and without any fear of punishment (hell), so obviously less trustworthy than religious people who have a spiritual Big Brother and religious community watching their every move.

Empower us with your grace so that we might resist the temptation to replace the moral law with idols of our own making, or to remake those institutions you have given us for the nurturing of life and community.

Worship, we have seen, is an indestructible element in human experience; and in the Christian tradition it is inextricably associated with the faith and the moral life of the believers in the community that responds to the action of the living God in Christ.

I am suggesting that maybe a central tenet of the GOOD NEWS that Jesus was preaching was that we no longer had to live in accordance with what the established religious community defined as acceptable moral behavior.

The topic for the night was that most of us try to improve ourselves by climbing the moral ladder, but to really experience community with God and each other, we need to climb down the ladder back into the failures and stinkiness of life.

In fact, it's almost certainly the case that, for many of those who came into full communion with the Catholic Church from other Christian communities, it was the doctrinal and moral confusions in the community of their baptism that led them to seek a Church that knew what it believed, why (and Who) it worshipped, and how it proposed that we should live.

While Tertullian's disillusionment could be due to the rapid decline of Christian community life, which he traces back to moral laxity in the sphere of sexual behaviour, the decline, as he understood it, could also be due to a tension in the life of the community provoked by a more and more hierarchical understanding and ordering of life, which neglects the horizontal relationships, affecting the very texture of Christian communities.

By thus extending the commandment to all the domains of life of the community and the individual, whether moral, juridic, or cultic, we only express the amplitude of this phenomenon without thereby really illuminating its specific nature.

21 (12, 15 - 17), 22 (19 f.), and 31 (15b) but thought to be an original and ancient unit, in which series the death penalty is assigned when comparable offenses in other codes are less drastically punished.13 But the death penalty in these cases serves generally to underline the moral and religious seriousness of the covenant community, and in the Israelite scale it in no wise conflicts with the pattern of law which places human life above all other values save two: the sacredness of family and the integrity of Yahweh.

I look at many of my friends in the gay community and see a whole lot of good individuals and also people with morals and convictions they choose to live their life by.

It will be found, here and there, in pockets of social life — within families and communities that still, against all odds, embody and enact a moral vision.

The quest for inclusiveness in moral education can be pursued only by emptying lived morality of its particularity — those «thick» normative meanings whose seriousness and authority are embedded within the social organization of distinct communities and the collective rituals and narratives that give them continuity over time.

In the biblical perspective, progress is to be measured in terms of the quality of man's life, his moral and spiritual stature, his corporate existence in community.

Concretely how do Christians structure the priestly and sacramental life and evangelistic mission of their separate religious congregation, within the framework of their participation in the whole nation's search for a common basis for promoting the politics of democracy and of development with justice for the poor and liberation of the oppressed and for building a common moral social culture to undergird the sense of the larger community based on dignity for all persons and peoples?

Conscience is a collection of specific moral perceptions integrated into the fabric of a person's and community's spiritual life.

Aldo Leopold and J. Baird Callicott project the possibility and the desirability of extending the realm of moral consideration beyond the human community to include not only warm - blooded creatures, not only animals who can feel pain, but all living things and their systems and habitats (SCA 237 - 39, IDLE 76 - 94).

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.

Accordingly, the common life of a theological school that educates those who lead and nurture communities of Christians in that life must in high moral seriousness focus above all on the nature and demands of that activity and on analysis of the society in which it must be lived.

If people are to profit and enable others to profit from that skill, they also need to have moral and theological convictions, to have a sense of responsibility and stewardship, to be part of a helping community so that making the adjustment to a new life can be meaningful.

Such a view of morality is fundamentally at odds with those (like me) who believe that moral life is about the formation of virtuous people by tradition - formed communities.

For instance, he often cites Richard Hays's three «focal images» from The Moral Vision of the New Testament — community, cross, and new creation — but he arguably does not lend as much weight to the centrality of the cross in the shape of the Christian moral life as Hays.