Sentences with phrase «of cultural»

So far, I have proposed that many activist evangelicals have really come to hold their social views on the basis of cultural osmosis or legitimate political argumentation.

The modern sciences of genetics and ecology have clearly provided empirical grounds for rejecting these traditional race concepts and for recognizing the fundamental role of education in the creation of human personality — especially in respect to qualities that are so manifestly reflections of cultural patterns.

In this view, it is intolerable that the largest and most influential moral authority in the world persists in rejecting the sexual expression of the cultural commandment to «follow your bliss.»

Most intellectuals think that introducing any element of cultural autonomy is devastating to a material explanation of class behavior, say.

Since Christianity does not have a specific culture of its own, and culture differs between different communities who claim to hold the same religion, every crossing of cultural boundaries does not consist in doing mission.

The process of globalization tends to bring about a homogeneity of cultural behaviours throughout the world, at least in certain aspects of life such as in food, dress, leisure, music, and sports.

For some decades, American Jews have made sense of the relation between their Americanness and their Jewishness through the concept of cultural pluralism.

Whereas the various perspectives discussed so far under the rubric of cultural hermeneutics are distinctively Christian, the same can not be said for feminist biblical hermeneutics.

And anyway, the Bible nowhere makes lack of cultural credibility a legitimate excuse for unbelief.

For example, referring to the «institutional field of cultural production» that «rapidly and radically transformed... the rigid dichotomy between «high» and «low» «(for academics like Professor Rainey, dichotomies are always «rigid» and high art always needs scare quotes), he tells us that «Modernism's ambiguous achievement... was to probe the interstices dividing that variegated field and to forge within it a strange and unprecedented space for cultural production, one that did indeed entail a certain retreat from the domain of public culture, but one that also continued to overlap and intersect with the public realm in a variety of contradictory ways.»

It will surely survive the present storms of cultural and social change, though it is difficult to say just when things will look better instead of worse.

Really, the problem really is about semantics and the conceptualization of something in the light of cultural (i.e. religious) views that we grow with; in reality, we are thinking about the same, just modeling differently.

Part of the cultural fascination with the perfected future state of heaven stems from our reaction to this loss.

Its purpose is twofold: to create and distribute the material goods and services necessary to the material wellbeing of the populace, and to create the surplus wealth, and hence the leisure, necessary for the various kinds of cultural endeavors — music, art, scholarship, sport — that are the hallmarks of civilization.

More ominously, they «are emotional defectors from a society whose white majority long ago smothered to death any notion of cultural co-ownership.»

Its ideological presuppositions are difficult to specify: the author takes his theoretical framework from the radical historians Charles Beard and William Appleman Williams, but much of his cultural critique of modern American society carries echoes of Pat Buchanan.

What's your view of that cultural shift?

More importantly, the «I - can't - imagine» argument seems inattentive to how much my imagination is shaped and limited by all kinds of cultural factors and sensibilities — including how I «imagine» the nature of love, etc..

The absence of justice from Whitehead's list of cultural aims is verbal, not conceptual.

Perhaps the demise of cultural Catholicism — Catholicism offered to the next generation without great effort, Catholicism - by - osmosis — is a kind of shipwreck.

Johnson focuses on four aspects of contemporary armed conflict that, while not unprecedented, have become special concerns: the legitimacy of intervention, the place of noncombatants, the significance of cultural differences, and procedures for dealing with war crimes and achieving reconciliation after conflict.

Secondly, mission has been conceived popularly in recent times as crossing of cultural boundaries.

He becomes the symbol of a double dilemma: of cultural alienation and of rejection by his adopted land.

The process of cultural integration was accelerated as the 19th century progressed.

That understanding has already been superceded in theoretical physics, which I will also return to briefly, but that image of reality is still dominant at the level of cultural consciousness.

My Park Service friend works in the area of cultural preservation.

It is easiest to critique Bingham by chiding him for ignoring the great stories that have been told over the millennia by Socrates and Aristotle, Moses and Jesus, Muhammad and Siddhartha, the Gitas and the Tao — all of which have nontrivial implications for the process of cultural evolution.

A Culture of Conspiracy is in the tradition of studies of the cultural underground, including such works as Norman Cohn's Pursuit of the Millennium (1957).

Regardless of cultural differences, the command or «direction» in 1 Corinthians 9:14 is there and explicitly stated.

By this I mean we live on the frontier - land of a new age, a new period of cultural history that is dawning.

Religion is a personal thing and choices should be respected as part of cultural tradition.

Ironically, since the time Wiebe began his crusade the kind of intellectual agenda that worries him most — calling into question the very canons of objective science — has entered the academic scene not through theologians but through postmodern philosophy and radical forms of cultural criticism.

Even in the face of cultural chaos and color TV, there is a great need and demand for materials that are both interesting and mature.

He found a way to reject part of his cultural tradition, affirm part of it and modify part of it.

America, in his description, seemed poised at the threshold of a cultural golden age.

It is distressingly banal to reduce Paul's language about sin and grace, about disobedience and love, to the level of cultural attitudes (toward, for example, «imperial ideology»), though such a reduction often passes itself off as theology in some seminary classrooms today.

However, although religion did not originally emerge as a biological adaptation, it can play a role in both facilitating and stabilizing cooperation within groups, and as such, could be the target of cultural selection.»

We have lost because our opponents have come to control the corridors of cultural power and can now ignore counterarguments.

There is more evidence of cultural and evolutionary influences playing a larger role.

The Christian faith decisively helps the individual to overcome the difficulties of the cultural situation of our time.

Though he stems from Noah's pious son Shem, and though he himself was more attached to his father than was his brother Nahor, Abram's immediate paternal ancestry is not a model for the work of cultural perpetuation.

In the late 20th Century, churches face a situation unprecedented since the Church's formation (comparable in magnitude to the era of the Christian apologists and the Reformation), in which most churches» thought and practice — and by implication God's revelation — are framed within and associated with communication and modes of thought of a past stage of cultural development.

Second, Jewett adopts whole - cloth the latest fad in New Testament scholarship, which broadly terms itself as postcolonial, and reads virtually everything in the New Testament as a coded critique of the Roman Empire and especially of its claims of cultural superiority elaborated in the civic cult of the early empire.

Paul is getting at something deeper than the play of cultural distortions.

Cultural discontinuity was part of the cultural teaching on which Abraham was raised.

... In Nicaragua there is no systematic practice of forced disappearances, extrajudicial killings or torture — as has been the case with the «friendly» armed forces of El Salvador Nor has the Government practiced elimination of cultural or ethnic groups, as the Administration frequently claims; indeed in this respect, as in most others, Nicaragua's record is by no means so bad as that of Guatemala, whose government the Administration consistently defends.

We are already caught up in a process of cultural change more rapid, more deeply rooted and more widespread than ever before in human history.

Fathers and sons will both need instruction in how to promote filial piety and how to secure the work of cultural perpetuation.

However we approach the question, it remains true as a matter of simple history that Christianity in its development represents what we might describe as the marriage of Jewish realism and of cultural forms which are not Jewish at all.

In this late 20th Century, churches face a situation unprecedented since the Church's formation (comparable in magnitude to the era of the Christian apologists and the Reformation), in which most churches» thought and practice - and by implication God's revelation - are framed within and associated with communication and modes of thought of a past stage of cultural development.