Sentences with phrase «of human liberation»

His optimistic stance carries with it the danger of a quietistic indulgence of repressive regimes, a quietism which assumes the apparently natural inexorability of human liberation through the lengthy process of humanity's coming of age.

Having acknowledged all of this — and putting ourselves on the side of the angels, advocating the cause of the poor, plunging ourselves as wholeheartedly as any sated hedonists can into the cause of human liberation — we should also acknowledge that the best we can ever hope to accomplish is the amelioration of the carnage of existence.

Barth's testimony to the reality and sovereignty of God is a vital foundation if we are to hold out for anything more than the fleeting, tragic significance of human liberation.

That is so because in the context of the politics of human liberation man encounters a God who remains open, who has not yet arrived, who is determined and helped by human activity.

If and when Christians rethink and transform the eucharistic communities to participate in the ongoing human search for a more just and peaceful world, the Eucharist will be one of the greatest sources and agencies of human liberation.

And yet the cause of human liberation deserves and needs more than a guilty plea by those conscious of their relative privilege.

St. Paul may have had an understanding of human liberation that is more radical than that of many contemporary feminists.

«We need to move toward a dialogical theology in which the praxis of dialogue together with that of human liberation will constitute a true locus theologicus, i.e., both a source and basis for theological work.»

As for theology, the word means speaking - of - God, which in Christian terms means speaking of the One who is Truth — the Truth Who makes us free in the deepest meaning of human liberation.

Not exact matches

He refused to believe that the false ideas of the human person and human history embodied in communism could divide Europe indefinitely; and by igniting a revolution of conscience behind the iron curtain, the man the last president of the Soviet Union called «the world's greatest moral authority» became an agent of liberation for his Slavic brethren and the precursor of new possibilities in international affairs.

In constructing a black liberation theology, Jones» vision returns him, in the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veins.

Latin American liberation perspectives must be committed to the integrity of creation if they are to meet the needs of the human poor.

Can Latin American theologies, too, be part of the emerging consensus that life in its totality, and not human life alone, deserves liberation?

We, and our students, have written not only about God but also about the problem of evil, Christ, the church, Christian education, pastoral counseling, preaching, the nature of human beings, history, liberation and salvation, spirituality, religious diversity, interfaith dialogue, science and religion, and other standard theological topics.

But it would be further enriched by the theology of liberation and by those who emphasize the holistic nature of human existence.

Singer was more responsible than anyone else for making the term «speciesism» known, beginning in 1975 with his highly influential book Animal Liberation and continuing with his widely professed proposal that so - called human non-persons can be killed (infanticide or non-voluntary euthanasia) because of their «lower» moral status.

To participate in the being of Jesus is to be free, and thus transcendence is experienced in human life as liberation.

The relief of human suffering, of whatever kind, the liberation of human beings from fear, ignorance and evil, the compassionate use of human talents and personality — all these are shown to be of the highest importance.

«The gospel», writes Thérèse Souga, a Catholic from Cameroun, «leads me to discover that Jesus bears a message of liberation for every human being and especially for those social categories that are most disadvantaged.

But Paul may be saying more about human liberation and destination than many of us have realized.

There are more complex, more important human questions than have been addressed by either the stern denunciations of divorce or the accommodating «cheap grace» efforts to bless divorce — or by the heralding of divorce as a liberation from outmoded bourgeois morality.

So anything that doesn't lead to the liberation of the human being must be rejected.

The most powerful tools available to us for teaching the ethic of eco-justice are these stories built upon the analogy between human oppression and nature's oppression, between the human struggle for liberation and nature's struggle for fulfillment.

It's not simply that we were in the loins of our ancestors, that we have their DNA or something like that, but rather, a perennial feature of the human condition is that we are in bondage to one pharaoh, one lord or another, and we stand in need of liberation.

It is not enough to receive it as the occasion of an encounter with God (although it is) or as an invitation to join up with God's plan for human liberation (also true) or a host of other redefinitions of the nature of biblical authority.

No mention is made of the past century's great movements of liberation, or the worldwide women s movement, or struggles for freedom and human rights.

He would like to see liberation theology take its cues from base communities» populist «grass - roots communitarian democracy» and then extend this «populism» into a liberalism that, contra Marx, offers «democracy and equality to all human beings, regardless of sex, race or social class (Rousseau)» Sigmund's agenda would purge liberation theology of much of its «early revolutionary fervor,» but in its dialogue with liberalism it would still perform «a radical «prophetic» role in reminding complacent elites of the religious obligation of social solidarity, and in combating oppression.»

Capitalistic selfishness of individuals and companies, raised to the level of a supreme principle of public policy, does not promote the true liberation of humans from selfishness, hatred and delusion, but rather worsens the human condition almost everywhere.

The three continents of South America, Africa and Asia share liberation theology's public enemy number one: the appalling political, social and economic oppression which has led to extreme human degradation.

According to Bercier, «the highest act of man is not his exercise of reason in discerning the forms of nature» but rather his «responsibility for his own being and identity as it is authoritatively addressed to him by the Logos»; in other words, man's special dispensation of reason is for the sake of directing human nature towards «its most perfect end in man's own right self - governance» versus a liberation from the yoke of that nature.

Therefore, the entreaty of Latin America is for liberation from cultural domination, economic exploitation, military regression, social marginalization and political imperialism; it is an appeal for fairness in international trade and the establishment of a social order that promotes human dignity, respects democratic institutions and guarantees an equitable distribution of wealth.

We often hear it said that there exists a basic human need for some sort of deliverance, salvation, release, liberation, pacification, or whatever we may wish to call it, and that this intrinsic need is one of the main foundations of all religion.

Human experience and ultimate liberation which are integral parts of the «here and now» are primary to the doing of Dalit theology.

Christian liberation theologians have been clear in their emphasis on human rights of the peoples oppressed due to racism, colonialism or gender.

Capitalistic selfishness of individuals and companies, raised to the level of a supreme principle of public policy, does not promote true liberation of humans from selfishness, hatred and delusion, but rather worsens the human condition almost everywhere.

This book, therefore, in spite of its emphasis on women's needs, is a book about human liberation.

To be free of ideological captivity is to «join the community of struggle,» to oppose racism and sexism, to fight for human rights and women's ordination, to engage in social action, to envision «holiness as justice,» and to develop nonsexist language and imagery in order to «empower» and free the congregation to engage in the «struggle for liberation.»

The steady growth of classical academies and classical Christian homeschooling seems to testify to a growing realization that the classical Christian humanism of Humanity 3.5 is the real liberation of humanity and cultivation of human dignity.

This session of a consciousness raising group, fishbowl style, took place at a weekend Conference on Human Liberation.

Metz writes, for example, that «the name of God stands for the fact that the utopia of the liberation of all human subjects is not a pure projection which is what that utopia would be if it were only a utopia and no God».9

In dealing with the relation of human to divine activity Sölle has written, «At this point process theology is very helpful in understanding the concept of liberation.»

All believe that human beings are called to realize possibilities of love, to withdraw from present structures of oppression and injustice, and to actualize the possibilities of liberation and justice.

The church must be prepared to enter into common cause with any group, regardless of caste, color or creed, in the task of restoring meaning and purpose to human life, under whatever rubric this task might be conceived, whether it be called salvation or liberation, redemption or humanization.

Human liberation is a fruit potentially made increasingly possible by the achievements of technological society, an ideal realizable by means of our growing capacity to transform nature so that without violating its transhuman integrity it might serve, genuinely and profoundly, our collective ends.

The all - encompassing demands of the Christian gospel include the absolute need to free the oppressed and to revolutionize the structures of society that prevent human liberation.

They think of emancipation from its subject - object dualisms and the hegemonies these spawn (humans over nature, men over women, and the West over the rest of the world) as liberation indeed.

Leaving aside wholly imaginary musing about the new possibilities for human liberation that might accompany infinitely expanded life spans — multiple psychological lives, multiple careers, multiple hobbies, and multiple spouses — the essence of the secular and scientific ideal is simply more time on this earth.

The Darwinian metaphor of evolution was used to express a faith in a Historical future, in either the coming end of History (Marx) or a more indefinite perfectibility in which our alienating technological progress would finally be ennobled by a corresponding moral progress (say, John Stuart Mill or Walt Whitman) that would be the source of the elusive human happiness promised by modern liberation.

It was appropriate, then, for early 20th - century Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condition.

The awareness that we men also are exploited — by the present «success» system — and that we're also depriving ourselves of much of our person - hood (by the male rat race) makes it obvious that the basic issue is human liberation.