Sentences with phrase «moral order of the world»

This is an objective claim about the human mind, the dynamics of social relations, and the moral order of our world.

Not exact matches

It can not be too strongly insisted that a world which is to be a moral order must be a physical order characterized by law or regularity... The theist is only concerned to invoke the fact that the law - abidingness... is an essential condition of the world being a theatre of moral life.

A moral disposition toward one's world, and a prior assent to certain moral criteria, are the preconditions of there being any psychological order and consistency at all in a human personality.

As Christians with an international perspective, we will offer the blessings of the Judeo - Christian moral order and the Gospel of Jesus Christ to women and men around the world.

Thus the traditional conception of deity, which we have received from our past, puts its main stress on divine absoluteness or aseity; on divine causative agency as the explanation of everything that occurs whether by direct divine willing or by indirect divine permission with respect to evil done in the world; on divine self - containedness and hence lack of necessary relationship with anything else; on divine impassability, which makes any suffering impossible for God; and on divine moral perfection, with the giving of laws in accordance with which everything should be ordered.

Taylor's analysis at times betrays a tendency to equate enchantment with the vertical, hierarchically - ordered world of the Middle Ages and disenchantment with the horizontal world of a modern moral order.

To risk a generalization even more reckless than those I have already made: from the time of the pre-Socratics, all the great speculative and moral systems of the pagan world were, in varying degrees, confined to this totality, to either its innermost mechanisms or outermost boundaries; rarely did any of them catch even a glimpse of what might lie beyond such a world; and none could conceive of reality except as a kind of strife between order and disorder, within which a sacrificial economy held all forces in tension.

In both of these strictures, the role of theological ethics or moral theology in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subsided.

Whether the phenomenon is called the death of God, the modern disenchantment of the world, the loss of a background of value or the failure of an ethical attitude toward nature, Western peoples» sense of a moral order to which they can, may or must conform has diminished.

If the church is to participate in the moral renewal of the world order, then it must find its own theological renewal.

She outlines a structural semiology of sexual morals which connects «is» and «ought,» in order to submit facts to a candid world understood in the light of a well understood grasp of seemingly self evident moral truths.

Alfred North Whitehead suggested that moral progress in the world consists in achieving patterns of order which make it more possible for more people to live more nearly in accordance with Jesus» vision.

Human nature, in the sense of man's basic physical, emotional, impulsive and intellectual constitution, somehow moral at the core, seemed plainly more fundamental than any particular sort of human behavior, even economic; and human nature itself emerges in a world order far more ancient and more fundamental still.

The world - rejecting elements in Christianity are adequately explained by Jewish apocalypticism, and this, despite its enmity toward the present world, stopped short of and opposed the dissolution of moral order.

The Christian conception of the moral life as service in the world of the order of good which is never wholly realized in the world opens the way to moral integrity.

He says in Religion in the Making, «The metaphysical doctrine, here expounded, finds the foundations of the world in the aesthetic experience... All order is therefore aesthetic order, and the moral order is merely certain aspects of aesthetic order.»

In spite of the heroic renunciation of the religious orders they live in the world, depend upon it, and become entangled with its economic and political injustices.13 What actually takes place in the Catholic attempt to meet the relativities of moral choices is a continuous compromise with principles to fit situations.

He looked forward to the day when the crisis having passed «decentralization would be the order of the day» and viewed the crisis as primarily a moral one, warning of the persistent temptation to greed and avarice of the world's most powerful nation.

The problem of the compromise of the Christian with the necessities of secular life is solved in Catholicism by the establishment within the Church of religious orders in which, through renunciation of «the world,» the life of love can be realized and the moral merit thus achieved, shared with all the believers in the Church.

If we find atheists who believe the world has a kind of moral order, we do indeed have a great starting point for conversation with them.

Indeed, everybody holds certain principles of «elemental faith»: for example, that the world has some kind of order to it, and that we have some kind of moral responsibility Elemental faith and other forms of secular faith provide «points of contact» for Christians trying to explain saving faith.

But one thing is certain, and it appears to me that its recognition in theory, and acceptance in practice, must be the sine qua non of any valid discussion and effective action affecting the political, economic and moral ordering of the present world: this is that nothing, absolutely nothing — we may as well make up our minds to it — can arrest the progress of social Man towards ever greater interdependence and cohesion.

For them the world at base is indeed really ideal, one body, as it were; evil is the superimposition by selfish desires of feelings and actions that pervert the ideal harmony.15 The bulk of the moral program then is the elimination of selfish desires so that the original clear character will shine through, or so that love of the people will be fulfilled, with all that means for the ordering of the family, economy, and state.

Even Jeremiah, while in contrast with his contemporaries he counseled submission to Babylon, could not draw the full inferences of universal moral obligation that were implicit in his idea of God; and his contemporary, Habakkuk, could get no further than the assurance that the terrible power of the conqueror was temporary and that his downfall would vindicate the moral order of Yahweh's world.

Considering them in reversed order, it is plain that the great prophets and Jesus insistently drove back the moral problem into the inner quality of personal life The prophetic leaders of Israel were as much interested as any members of the nation in the success of the social group; the beginning and end of their thought was Israel redeemed, purified, and fulfilling her mission in the world.

One of the main functions of religious models is the interpretation of distinctive types of experience: awe and reverence, moral obligation, reorientation and reconciliation, interpersonal relationships, key historical events, and order and creativity in the world.

The aesthetic order includes the moral and conceptual and much more, because it is the order of the total concrete fullness of the world.

So while we recognize a contradiction in Israel's thinking, here we can only trace the expression of the concept of a moral order in the world without trying to resolve the problem of how completely it commanded the best Hebrew thought.

So huge are the world's moral horrors, Ivan argues, that they undermine any notion of divine order and purpose.

Instead of being something arbitrary, which it was even in the thought of Aquinas, it becomes central to the fulfilment of the plan of God in a sinful world: this is not just a moral redemption but «a work in the dynamic order of being itself», a work in the ontological order, by which He must restore and heal all the damage that has afflicted our being.

great root) of existence, and moral order is the universal law in the world.

At the heart of the story is the moral quandary of living in the real world, rather than one in which order and logic would suffice, and it is driven as much by philosophical considerations as by action.

Enlightenment thinkers like Diderot, Voltaire, and Rousseauwere promoting ideals of moral goodness, rationalism, reason, and order in the world — ideals derived from the Greco - Romans — and artists began to reflect these values in their subject matter.

In order to repower our economy, restore American economic and moral leadership in the world and regain control of our destiny, we must take bold action now.

The statements of the dissenting scientists have given both moral support and intellectual ammunition to those who have opposed the climate - control crusade as a ply to increase the power of government in developed countries and accelerate the trend toward one - world government under a «new world order.»