Sentences with phrase «peoplehood in»

Hromadka of Czechoslovakia used to speak of the credibility of the evangelistic mission of the church as dependent upon the total life of the church, that is to say, it depends upon the way in which the church makes its prophetic mission of defence of human personhood and peoplehood in society and state and the ability of the church to reconcile diversity within its fellowship of divine forgiveness and become a source of reconciled diversity in the larger society.

From a classic Zionist perspective, Wiesel, like Moses's scouts, was turning his back on the challenge of Jewish peoplehood in the land of Israel.

Kaplan's innovative definition of Judaism as «an evolving religious civilization» illumines his understanding of the centrality of peoplehood in the Jewish religion, as well as his transnaturalist interpretation of the origin and nature of Judaism.

Feldman's piece sparked responses from virtually every major Jewish notable and brought to the fore the challenges of holding on to the sacrosanct concept of Jewish peoplehood in an age of intermarriage.

Not exact matches

Then too, the very idea of theology, many Jews contend, is a Christian concept and alien to Judaism, which is grounded in commandments (mitzvot) and peoplehood.

Birthright's success in instilling a sense of peoplehood is borne out of its engagement with unabashedly Jewish content.

Until the modern period, Jewish peoplehood — the notion that the Jews are a distinct group based on both historical and biological criteria — was almost always embedded in the larger tapestry of Jewish ritual, ideas, texts, and history.

Despite this apparent shift, a more dialectical appraisal of contemporary Judaism suggests not the destruction of peoplehood but a realignment of its position in Jewish life.

Anti-Semitism probably did more to engender a strong sense of peoplehood than any text or idea in the Jewish tradition.

Few ideas in the twentieth century exercised more weight in the Jewish collective imagination than the notion of «peoplehood.»

And it is precisely the idea of peoplehood that made Conservative Judaism the most popular movement in the 1950s and 1960s that has also made it fall out of favor for American Jews in the twenty - first century.

Conservative Judaism — the movement of peoplehood — is in a state of crisis and flux.

Whereas peoplehood was the bedrock of Jewish identity in the twentieth century, the concept today is being defined by means of the religious - existential question posed above.

The skyrocketing intermarriage rate that came to the fore in the 1970s and 1980s and recognized by the 1990 National Jewish Population Survey called into question the legitimacy of peoplehood as a communal rallying cry.

There is a kind of «hermeneutics of farming» similar to John Howard Yoder's «hermeneutics of peoplehood» in which one patiently and humbly listens to the sense of the congregation and the Bible and the Spirit in a particular context.

Such «peoplehood» provides faith in God as faith that the universe has the necessary resources, and humanity the necessary abilities to achieve its destiny.

Today however many knowledgeable people are saying that many of the high - tech developments have produced technological systems in which the mechanical - materialist view of reality, human greed and ecological destruction are built in; and that therefore a new paradigm of development with technologies integrated with a more holistic understanding of human personhood and peoplehood and recognizing the organic natural and spiritual dimensions of human community are called for.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

In this peoplehood model of the church, the primary verb is a form of the verb «to be»: as in «We are the church.&raquIn this peoplehood model of the church, the primary verb is a form of the verb «to be»: as in «We are the church.&raquin «We are the church.»

In this model, the church uses the language of peoplehood, of being a pilgrim people, strangers and aliens in the territory in which they find themselves, citizens of the reign of GoIn this model, the church uses the language of peoplehood, of being a pilgrim people, strangers and aliens in the territory in which they find themselves, citizens of the reign of Goin the territory in which they find themselves, citizens of the reign of Goin which they find themselves, citizens of the reign of God.

They also, by raising among Jews the false hope that a simple doctrinal adjustment by the Church (rather than real accommodation by Israel to the reality of Palestinian peoplehood) will resolve the issues diplomatically, do a real disservice to the Jewish community both in Israel and here in America.

Within it, one can condemn, as the Popes have consistently done, Palestinian terrorism without rejecting the legitimacy of Palestinian peoplehood, even as one can condemn Israeli heavy - handedness in the administration of the territories without rejecting the validity of the Jewish State or its necessity as a place of security for the Jewish people.