Sentences with phrase «of social peace»

The achievement of social peace for the post-war society is closely linked to the achievement of the principle of gender equality in all aspects of development.

The radicals» war begins by dividing society into the politically chosen and the morally condemned, and ends with the total annihilation of the social enemy, which will usher in a millennium of social peace.

«For the purpose of social peace, Kant will do just fine; and nothing that transpired at Auschwitz or Kolyma makes Kant look had.»

After all, there is a kind of social peace imposed by dictatorships.

Not exact matches

The new social - media campaign features Emmy Award - winning talk show host Ricki Lake as well as many online social influencers from The Influential Network, including Wesley Stromberg of the band Emblem 3 and Youth Ambassador for the #ForgiveForPeace campaign that was launched for the UN International Day of Peace; Megan Nicole, a musical artist with more than 3.2 million subscribers on YouTube; Melvin Gregg, a top - 100 Vine personality who counts other celebrities as fans, and Sammy Wilkinson, who is a social media star and part of the Magcon Tour.

«The social, economic and political consequences of this impending energy crisis should not be underestimated,» the U.N. special coördinator for the Middle East peace process, Nickolay Mladenov, warned last month, about the Gaza crisis.

Nineteen semifinalists sought to earn one of only two finalist positions in the USD Center for Peace and Commerce's Social Innovation Challe... Read More

As we track social mood in real time across the globe, we chart how its changes produce shifts in everything from the songs people want to hear to the leaders they elect to their desire for peace to their hunger for scandals to the trajectories of their stock markets, and more.

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Hopefully one day all of us who think we are intellectuals, religious an social learn to live in peace thru words and action no matter how much we differ.

The triumph of conservatives in the Southern Baptist Convention should not obscure the fact that a sizable number of Southern Baptists share classic liberal concerns for women's rights, racial and social justice and international peace, not to mention the viability of historical - critical method.

And the thing wherein humanity suffers most is not in the mere shedding of blood, but the halting and inevitable turning back of those movements which during the long period of peace have been making for a new humanity, a new social order.

Because this book indeed has been placed here to recruit you to join and serve a specific religious group, and because religious absolutism in all of its forms has been a significant impediment to rational thought, to advances in science and medicine, to social justice, and to world peace.

Between the failed dream of communism and the rising dream of peace, plenty and personal liberty lies a world reeling dangerously between false idols and social disintegration.

We of course take that side of the debate which has concluded that Christianity has been the major cause of the relative peace and social development which the West enjoys.

The confines of individualism, the closed world of consumption, the supremacy of productivism - and, for many, an obsessive struggle for sheer daily survival obscure humanity's larger objectives: the right to live liberated from oppression and exploitation, the right to equal opportunities, social justice, peace, spiritual fulfillment and solidarity.

Against all this, Milbank retrieves from Augustine's City of God the priority of peace and harmony, with the church embodying a social theory allied to a trinitarian theology that is the true alternative to the heretical and disastrously nihilistic theologies that have dominated the postmedieval Western world.

One of the most poignant experiences for young people growing up in our society is to espouse some cause such as civil rights or world peace — a cause they learned to love in their home or church — and then find that their parents are opposed to overt action on behalf of social justice.

His essay entitled «Remobilizing for Enduring Peace and Social Progress» (31) communicates his sense of the urgency of the task and his conviction that the social sciences and psychotherapy offer important resources that may help us survive and develop a new age for humaSocial Progress» (31) communicates his sense of the urgency of the task and his conviction that the social sciences and psychotherapy offer important resources that may help us survive and develop a new age for humasocial sciences and psychotherapy offer important resources that may help us survive and develop a new age for humankind.

But as much as John Paul appreciated the United States, he kept his independence and issued a series of declarations about social justice and peace that challenged many Americans — both on the domestic front and in foreign affairs.

[9] The Church's social vision, built on principles of justice, peace, freedom and solidarity, [10] presents, this writer would submit, values which serve much better if we want to uphold the dignity of the human person.

Among numerous non-Catholic constructive responses to last Year's Islamic Open Letter «A Common Word» the Orthodox Patriarch of Moscow and Russia, Alexy II, has suggested that future dialogue be «on the doctrinal level, on important questions like God, Man and the world... and (on the practical level) on the defence of the role of religion in social life, the opposition of xenophobia and intolerance (and) the promotion of common initiatives for peace»

To distinguish, as Christians must, eternal peace from earthly peace, eternal salvation from this - worldly liberation, social justice from the righteousness of faith does not diminish or discredit the temporal social - historical dimensions of what is true and good and beautiful.

The aim of the sermons and liturgies of Advent and Christmastide would be to show Christ as the fulfillment of Israel's and all humankind's hopes for personal salvation and social redemption, for peace of heart and peace on earth.

What bring peace is community support of the kind discussed in this article more than any priestly service and once again the social benefits of religion I think are highly over-rated.

While, from a pagan perspective, the crucifixion itself could be viewed as a sacrifice in the most proper sense — destruction of the agent of social instability for the sake of peace, which is always a profitable exchange — Christ's life of charity, service, forgiveness, and righteous judgment could not; indeed, it would have to seem the very opposite of sacrifice, an economic and indiscriminate inversion of rank and order.

And yet, as for Jesus himself — his core values of peace, his core teachings of social justice, his core commandments of goodwill — most Evangelicals seem to have nothing but disdain.»

Our contemporaries demand instinctively that faith should prove its value in the world of our experience, it should produce a better world, foster peace, mitigate or abolish social tensions and generally make life more bearable.

Their crusade against social improvements and hope as part of a global offensive against the poor was incompatible with regional peace.

This is often our approach to liturgy and social life: we try to «read» the liturgy for symbols and meanings that we take out and apply in the «real world» — the offering means we should give of our wealth, the kiss of peace means we should seek peace in international relations, and so on.

It will insist that any version of Christian faith that does not grapple with war and peace, human equality, hunger, civil liberties, the hard decisions posed by medical technology, and a host of other social challenges is not a version of faith worth the time of either pulpit or pew.

After decades of bloodshed, violence, and terror in the wars of religion, however, many came to something like the opposite conviction that, in Pannenberg's words, «religious passion destroys social peace.»

Christian mission is a multi-faceted discipline, and has multiple major concerns, which includes verbal proclamation of the Gospel, religious conversion, inter-religious dialogue for mutual understanding and peace, promoting social justice, uplifting the down - trodden, and many others.

Nevertheless, Whitehead's own writings on the history of society show that «peace» is unstable apart from justice and that the union of zest with peace accounts for the adventurous aim toward transcending the relative justice and injustice of any given social order.

Elaborating on Beard's analysis, Williams argued that ever since the closing of the frontier in the 1890s American leaders had seen foreign trade and investment as «the sine qua non of domestic prosperity and social peace.»

The ecumenical movement articulated as social middle axiom the idea of free society, the idea of responsible society, and the idea of just, participatory, and sustainable society, and then the idea of justice, peace and integrity of creation throughout its recent history.

Traditional Catholic thinking about international relations was based on an older understanding of and appreciation for individual political communities as the loci within which a social order embodying justice in all its aspects might be established and maintained, thereby securing peace as the tranquillity of that just order.

For example, a count of headlines in this journal during one six - month period revealed a total of 136 articles on topics such as nuclear weapons, social issues, economic issues and peace, compared with only 22 articles on the Bible, nine on evangelism and nine on prayer.

So throughout his writings, and in a great variety of ways, he elaborated his concept of the individual, of the person who is free to grow in Christian love, hope, joy and peace because he or she is not a spiritual slave to social context.

And free discussion is, for Rorty, «simply [my italics] the sort which goes on when the press, the judiciary, the elections, and the universities are free, social mobility is frequent and rapid, literacy is universal, higher education is common, and peace and wealth have made possible the leisure necessary to listen to lots of different people and think about what they have to say» (CIS 84).

The questions of peace and security over against violence are to be understood on economic, cultural and spiritual levels as well as on social and political levels.

The result is that America is a nation deeply divided between people who are concerned about real - life issues — war and peace, social justice, the health and welfare of people — on one hand, and other people who are concerned, instead, about «values,» by which they mean adherence to ancient taboos, dependence on a magical God, enforcing acceptance of ancient creeds, requiring everyone to believe as they do, and finding safety in raw (though often hidden) social and economic power.

The churches have failed to see that the challenge of world hunger (and the whole complex of related peace, liberation and development issues) constitutes a theological crisis for the church as well as a political, social and economic crisis for the world.

It is necessary, therefore, that we begin the social restructuring of society with the establishment of a true, positive, and creative peace between peoples.

There is a dubious link between genuine scholarship and such fashionable courses as peace studies, feminist literature, seminars in social activism, consciousness raising, semiotics, and a host of other current preoccupations.

In this context of increasing injustices in the world, the religions could be a light to make us all aware of the false values of capitalistic globalization that can not bring happiness and peace to persons or a lasting solution to our social and economic problems.

We live today in a culture of war, which has made it increasingly important that our religious traditions contribute to generating social change towards peace.

He could guarantee peace, safety from outward attacks, and a measure of social security internally.

Whereas the Church should be a prophetic voice for justice and peace and the integrity of creation, this globalization invites the Church to neglect the core message of the Gospel, to legitimize this social order based on greed and injustice to the majority of humanity and is racist in defending the present European - made world order.

A second approach has been what she calls values integration, one version of which «seeks to incorporate various themes such as social justice, peace, the environment, etc, into the total life of the school so that the student may incorporate the Catholic values demonstrated in the way the school lives the theme».