Sentences with phrase «of social unity»

This is very different from the context in which de Lubac wrote Catholicism, a time when the West was overrun by urgent projects of social unity: fascism, communism, and nationalisms of various sorts.

A Society is, in Whitehead's scheme, a type of nexus wherein the relations between its constituents exhibit an ordered relatedness to one another, i.e., some common pattern of relations is manifest wherein the nexus takes on the additional feature of social unity which thus constitutes it as a social nexus, or in Whitehead's terms, a Society per se.

For this special type of social unity Paul found the fitting expression: «the communion of the Holy Spirit» (a Cor.

Not exact matches

The goal of this «social technology» is to turn the workplace into a flat task - oriented unity.

When we give in to this need for self exaltation, and organize others around our cause, then we recognize it as the warped type of social engineering you describe, where the goal is uniformity, not unity — promoting our own agenda, rather than participating in God's mission.

It is as if Benedict is bringing back into play the long - neglected lessons of St. Augustine to Catholic Social Thought — re-presenting, as it were, The City of God — that is, the City of that caritas which the Divine Persons gratuitously pour into the human heart, that it might cast the burning desire for human unity into the kindling of hundreds of millions of parched hearts.

However, after the rise of the first civilizations some 5,000 years ago, powerful conquerors have forced a number of different social groups to enter into a compulsory form of unity.

For Holloway this flows from the fact that «in a mysterious way, God has united himself to every man» -LCB- Gaudium et Spes 22), and this unity is also a visible, social reality in the Body of Christ which is the Church.

Modern ecclesiology, sanctioned by Vatican II, does not start its description of the nature of the Church, like Bellarmin, with its social organization, but with the people of God, the mystical Body of Christ, primarily constituted by the unity of the justified in the Holy Spirit, the community of the redeemed, as distinct from their organization in a «society».

These, then, are the several levels of unity that bind together the diverse topics of the chapters to follow: first, the curriculum of education; second, the major problems of contemporary civilization; third, the values by which education is seen as a moral enterprise; and fourth, a concept of value as devotion to worth rather than to satisfaction of desire, together with an ideal of democracy as the social expression of basic moral commitment.

The influence of leaders like, Jawaharlal Nehru, Julius Nyerere, Lee Quan Yew, Fidel Castro and Nelson Mandela helped maintain the unity of their countries and peoples in a world of rapid social change.

It overlooks the fact that the original or classical evangelicalism of the 18th and 19th centuries was united around a constellation of concerns which in the modern church have been divided up between the left and right: Reformation orthodoxy, the spiritual renewal of the church, Christian unity, evangelism and missions, the reformation of manners, and social reform.

These universes are all based on a social system of symbiotic unity which parallels the relationship of the initial narrator and his wife.

«The social vitality of a nation,» writes Buber, «and its cultural unity and independence as well, depend very largely upon the degree of social spontaneity to be found there.»

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

Social institutions are phenomena with a unity and stability sufficient to qualify as effective agencies with identifiable activities and patterns of behavior.

My predecessor at Duke, H. Shelton Smith, asserted (in Faith and Nurture) the important unity of education and theology and sought to build a bridge between liberalism's concern with the social order and neo-orthodoxy's concern for the tradition.

He spoke prophetically, bringing forward God's promise of supernatural unity in Christ, and thus purifying and redirecting the political and social impulses of his time.

Such models do not create genuine pluralism; rather they perpetuate unity in conformity, meaning that the experiences of ethnic minority social groups are unacceptable when they fail to coincide with the normative criteria of human experience prescribed by the white majority social group.

Since each of the constituent human beings of a civilized society is itself more ultimate metaphysically than is the larger social whole, it follows that a civilized society is really only a relational unity composed of many individuals related as one socially.

But a social trinity is impossible on Whitehead's terms, since «person» in the sense of an individual center of subjectivity must be identified with «substance» as the underlying unity of an actuality.

Both right and left in America imagine that today's social distemper stems from too little freedom, when, in fact, what currently agitates society is the loss of stability, unity, and solidarity.

By «liberal theology» I mean the movement in modern Protestantism which during the nineteenth century tried to bring Christian thought into organic unity with the evolutionary world view, the movements for social reconstruction, and the expectations of «a better world» which dominated the general mind.

Thus to bring the inner realm of man's freedom and the whole outward task of human culture and social advance into one religious unity, with a clear ethical imperative and sustaining hope, was the supreme achievement of the liberal Christian mind.

The social unity of a civilized society is certainly more complex and interrelated than that which a mere aggregate of parts would allow.

And although it is true that different civilized societies manifest varying degrees of «communal unity» depending on their particular social - historical situation, and / or political orientation, still it is the case that there is a general metaphysical equivalence in this regard.

In this way, social cooperation among human beings brings about the cohesion, and therein the unity, required of a society by interrelating the personal experience of individuals in such a way so as to emotionally bond those individuals together.

Thus (provided always that we accept the organic nature of the social phenomenon) we see being woven around us, beyond any unity hitherto acknowledged or even foreseen by biology, the network and consciousness of a Noosphere (It should be noted here that by its nature as a centrated, «reflective» collectivity, the Noosphere, while occupying the same spatial dimensions as the Biosphere, differs from it profoundly in its structure and quality of vital completion.

The multiplicity of the other occasions entering into the composition of the new occasion is so great that the problem in understanding an actual occasion is not so much how it as an individual enters into social relations but how all the relations that make it up achieve the unity of subjective immediacy and satisfaction.

«What we have described as globalization is remarkably close to Teilhard de Chardin's planetization, in which «[mankind, born on this planet and spread over its entire surface, come [s] gradually to form round its earthly matrix, a single, major, organic unity, enclosed upon itself.4 Thus the globalization of humankind could lead to the formation of a new kind of living entity — a social organism — on the same cosmic principle as that by which atoms join to form molecules, molecules join to form mega-molecules, mega-molecules unite to form living cells, and innumerable cells constitute an organism.

There were frequent comparisons of the best in «evangelicalism» with what seems to them the worst in «ecumenism»... The most frequent charges against us were theological liberalism, loss of evangelical conviction, universalism in theology, substitution of social action for evangelism, and the search for unity at the expense of biblical truth.

The Church can not exemplify «the full humanity revealed in Christ,» bear witness to the interdependence of humankind, or achieve unity in diversity if it continues to acquiesce in the social isolation of disabled persons and to deny them full participation in its life.

We can detect the reality of this Spirit most vividly in present social, political, environmental, and religious movements that seek the full inclusion and unity of those beings and persons who have been left out by our restrictive social, political, economic, environmental, and religious practices.

For Whitehead, every kind of «society» has its ground of unity in its «defining characteristic,» that is, in a formal element common to all its «members» and in virtue of which there is a generally dominant «social order.»

Rather, above and beyond the more complicated structure of «social» organization one must assume an organization in which its multiplicity is overshadowed by its newly achieved unity.

But the decisive stages of this evolution are just those in which, beyond a new and purely «social» organization, there emerges the constitution of organisms that, on a higher level from that of the unities they have integrated, can again count as true unitary beings.

What Whitehead denotes as the «social order» of the higher living beings can no longer be understood on the model of a society with its emphasis on multiplicity, but only on that of an organism focusing on unity.

He insists that such compounds of lower - level entities as atoms, molecules, and cells must be recognized as having individual existence in their own right, whereas he finds Whitehead attributing to them only social unity.

When, however, theism is accepted and the unity of the universe is conceived in terms not of physical cohesion only but of moral purpose also, then the appalling tragedies of man's personal and social life become not merely hardships difficult to bear but an intellectual problem difficult to solve.

None of the major social, cultural and political trends favor such unity.

Today, that is largely forgotten, as all three recognize his greatness: progressives, as an activist for peace and social justice; conservatives, as a defender of the Natural Law and Biblical truth; and the U.S. government, as a symbol of national unity and American principles.

The relation to God and the relation to society must neither be confused with each other as is the case in social religion, nor separated from each other as is the case in Christian isolationism; they must be maintained in the unity of responsibility to God for the neighbor.

There are no downsides, no costs to social unity or the wages of low - skilled Americans.

It is the desire to realize in a finite entity the ideal of unity; to express in a specific conditioned social order the ideal of unconditioned unity (MT 102f.)

Our very Constitution binds us, that is to say, the very breath of our political nostrils binds us, to disown all distinctions among men, to disregard persons, to disallow privilege the most established and sacred, to legislate only for the common good, no longer for those accidents of birth or wealth or culture which spiritually individualize man from his kind, but only for those great common features of social want and dependence which naturally unite him with his kind, and inexorably demand the organization of such unity....

In this situation, the awakened tribal people of Chotanagpur have a special role, not only to fight for their political autonomy within the unity of the nation, but also to affirm their solidarity with all their bellow - victims of the lopsided processes of modernization in their struggle for political and social justice.

The truth is that we now live in an age very different from that of the mid-twentieth century, one characterized by liberal political disenchantment, in which secularists aspire to create space for liberal freedoms, but no longer aspire to a deep form of social and philosophical unity.

The dominant motive which led to it was neither curiosity about the creation of the world nor philosophic interest, as in Greece, about the divine immateriality and interior unity, but faith that the social justice for which Yahweh stood would conquer.

Second, Niebuhr proposes to ground the integral unity of a school's course of study in the social dynamics of the school as a community, a «collegium or colleagueship» (117).

The Church gives unity to the genuine social aspirations of humanity.