Sentences with phrase «presents society as»

Many of them have intense millennial expectations, viewing the present society as in the last stage of degradation before the dawning of a new era.

Not exact matches

To make matters more confusing, many of the issues we currently face as a society are being presented in a way that makes them seem new.

Now, we're getting the first look at that answer in data presented as part of the American Society of Clinical Oncology annual conference, which starts Friday.

New research out of Rensselaer Polytechnic Institute presented at a meeting of the Acoustical Society of America suggests nature sounds might not just mask office chatter, but actually increase your team's productivity as well.

Elissa's significant role in merging the Institute of Certified Financial Planners (ICFP) and the International Association for Financial Planning (IAFP) to form the Financial Planning Association, her contributions as a thought leader to the advancement of the profession through her writing, presenting, and teaching, and her contributions to society and the profession through her work at the Foundation for Financial Planning were highlighted as she received the award.

He presented the paper to influential groups such as, the Institute of Corporate Directors (ICD), the Society for Trust and Estate Practitioners (STEP), the Canadian Bar; Wills & Estates Chapter.

While presenting themselves as champions of equality, these communitarians take it upon themselves to reeducate the rest of society.

They require us to present ourselves to American society as permanent victims, incapable of advance without the state - enforced philanthropy of possibly resentful whites.

Traditional industrial society, as we know, has not really presented us with this possibility.

God is so far removed from today's society as a whole, but he is the same God of the old testament as he is the same God of the new testament and the present day.

But the extent to which human existence depends upon a natural order of «societies, harmoniously requiring each other» has recently become all the more apparent as the accumulated effects of industry, technology, and population growth have presented major «environmental» problems (see CC).

It is unliveable at the level of society: hence, in Britain we have a government that lauds the freedom of the individual (and it should be noted in passing, but noted very well, that our present generation of politicians rarely talk of the «human person» or just of the «person», but usually of the «individual») but which has brought in some of the most draconian legislation in Europe designed to control what people say and do on certain issues so that society can proceed in its life as a unity and not just as a mere collection of individuals.

You also speak as though you are certain no gay people are present and that «we evengelical Christians» are talking amonst ourself about what an entire group of people deserve in terms of full inclusion and acceptance in society and the church.

As these preachers are a clear and present danger to our society!

His range of experience was restricted by the kind of man he was; and this in itself raises certain difficulties if he is held up as an example to all human beings everywhere and at all times, for it is at least in some measure unreal to present a first - century Galilean as a model for the conduct of Western or African or Asian men in a twentieth - century industrial society.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

Others have noticed this same thing, and we receive daily e-mails and phone calls from people saying they are prayerfully supporting Bob Wilkin, myself, and the ministry of Grace Evangelical Society as we continue to present the offer of eternal life to all who believe in Jesus for it.

The Qur» an, which was revealed almost fourteen centuries ago, and the Traditions concerning the Prophet who lived that long ago exclusively in a desert society can not serve as explicit guides for every situation which might arise centuries later, and especially in the complex societies of the present day.

But the Bible presents dislocation as a motivation for building a more just society.

To break categorically with the present evil aeon is to cut the ground from under one's feet, to open oneself physically to death by breaking with the power structure of an evil society, and to open oneself spiritually to death by renouncing self - seeking as a motivation and giving oneself radically to the needs of one's neighbour, as one's real freedom and love.

At present this urgently requires a well - argued case for religious freedom; [13] without it Christians will certainly sufferbut society will suffer immeasurably as it loses the spirit of Christianity which has contributed so essentially to the freedoms and values which have benefited it for so long.

All of them use the current values of secular society as the point of reference against which to present the moral teachings of the Catholic faith.

Neither system is invoked by name, but in their complete violation, the novel presents not a world in which evil has triumphed, but one in which the basic obligations of humans as social beings — to establish civil society and recourse for its governance — are ignored.

Of course, one of the reasons religion disappears as we approach the present is that contemporary societies are much less religious than previous civilizations.

In a BBC interview in 1958, Eliot concluded that «when one considers the classless society, even so far as it has adumbrated itself in the present situation of the world — its mediocrity, its reduction of human beings to the mass... the reduction which Plato foresaw, the reduction to a mass ready to be controlled, manipulated, by a dictator or an oligarchy: observing all those things one is emotionally disposed toward a class society.»

A recent study in a feminist periodical presents considerable evidence that reductionist stereotypes of Eddy that are still current, even among feminists, sprang to a surprising extent from resentment directed toward her as a woman making serious truth claims in a male - dominated society (Jean McDonald, «Mary Baker Eddy and the Nineteenth Century «Public» Woman: A Feminist Reappraisal, «Journal of Feminist Studies in Religion [Spring, 1986], pp. 89 - 112).

Few contemporary critics of Eliot's ideas have disputed his diagnosis of society's ills, as eloquently presented in his poems and more tendentiously in his essays.

A further curiosity is that the NGOs now present themselves as the champions of «civil society.»

But even when there is not the extreme situation of multiple personalities, it seems as though «unconscious» drives and fears, appetitions and aversions, are present in occasions of the nonsocial nexus which are not incorporated into the regnant society.

Christians can draw motivation to be this new type of persons from their faith, in which God is seen as caring for all, Jesus is a brother to all, the spirit is present universally, the earth our common mother, and society and history are where we can meet God in service to others.

There can be little doubt that in civilized societies at the present time the stress is put on living as well as one can in the present moment or for a fairly short future.

How to understand men as fundamentally related to God when their relations to nature and society had so changed presented a most difficult practical as well as theoretical problem.

As the Catholic church transformed itself internally at Vatican II and as the place of Catholicism in American society lost its old distinctiveness during the 1960s, they fragmented and lost whatever faint hope they might once have had of presenting a coordinated program of religion - based social reforAs the Catholic church transformed itself internally at Vatican II and as the place of Catholicism in American society lost its old distinctiveness during the 1960s, they fragmented and lost whatever faint hope they might once have had of presenting a coordinated program of religion - based social reforas the place of Catholicism in American society lost its old distinctiveness during the 1960s, they fragmented and lost whatever faint hope they might once have had of presenting a coordinated program of religion - based social reform.

Spelled out in a lengthy lead editorial entitled «Evangelicals in the Social Struggle,» as well as in books such as Aspects of Christian Social Ethics, Henry's understanding of Christian social responsibility stressed (a) society's need for the spiritual regeneration of all men and women, (b) an interim social program of humanitarian care, ethical proclamation, and personal, structural application, and (c) a theory of limited government centering on certain «freedom rights,» e. g., the rights to public property, free speech, and so on.18 Though the shape of this social ethic thus closely parallels that of the present editorial position of Moody Monthly, it must be distinguished from its counterpart by the time period involved (it pushed others like Moody Monthly into a more active involvement in the social arena), by the intensity of its commitment to social responsibility, by the sophistication of its insight into political theory and practice, and by its willingness to offer structural critique on the American political system.

If ecclesial unity were something yet to be achieved, how can we profess belief in «the one, holy, Catholic, and apostolic Church,» which» as a society in the present world» «subsists in the Catholic Church, which is governed by the Successor of Peter and by the bishops in communion with him» (Lumen Gentium, 8)?

If Kirk is right that society is a community of persons spanning past, present, and future, we have a responsibility to keep in touch with those who are dead as well as those who are not yet born — by imaginative, if not supernatural, means.

Walls attributes to this document the teaching that «the Mystical Body of Christ, which although the same entity as the visible Church in which it subsists is nonetheless to be distinguished from theChurch «constituted and organised as a society in the present world»».

A similar difficulty is presented by John Macmurray's attempt to combine a Christian - Augustinian doctrine of God's sovereignty with a Marxist interpretation of the structure of historical development as leading inevitably toward the fulfillment of the good society.

A socialist revolution is anticipated as bringing an end to the massive oppression of present society without introducing new evils of comparable magnitude.

In general, the Christian feeling for the solidarity of believers and the expressions of this in prayer and devotion can stimulate relational theology to maximize the social - organic character of its reflection, and thus present death as less of an atomistic event and more as an occasion in a society of events that share a real union through internal relations.

The rationale for pursuing much longer life is not presented as if it were some kind of social necessity, as if we would have better societies if everyone lived much longer, or that it would help solve some pressing social problems.

Because the term «society» has a highly technical meaning in Whitehead's cosmology, a meaning which differs significantly from common parlance, it will be necessary to note that distinction in the present discussion so as not to confuse their respective contexts.

It seems Christianity is more a product of the Apostle Paul than the beautifully simple stories presented by Jesus: the samaritan helping someone who had been assaulted and abused, the prodigal son, the many examples of caring, Jesus seen as someone loving life and associating with all strata of society.

But this time in Oregon, the home state of the Hemlock Society, physician - assisted suicide was presented as a matter of personal autonomy, an act of Socratic dignity, the gentle embrace of death.

In the first place such education, now as always, is concerned with the nurture of men and women whose business in life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Power.

Elsewhere Cobb is careful to specify that both God and man are best characterized as living persons consisting respectively of societies of actual occasions (CNT 188, 192).1 In the present context, consequently, it is clear that we are to understand God to be present in man in the same manner in which one actual occasion is present within another and that this presence concerns the aims at the fulfillment of a concrescing occasion in a living person by the occasions or «prehended data» in its past.

If the majority of society put half of the effort into developing their intellect and forming their own beliefs that many put into living a life controlled by what any random man who claims they are spreading God's message, perhaps people would actually come to their own conclusions rather than simply accepting the ones presented to them as the one and only truth.

Writing in the Baylor Law Review before the Romer decision, David Smolin of Samford University Law School argues that the present Court» rejecting «religiously based» claims as inherently particularistic» is increasingly dismissing «traditional theists» as too absolutist to join in public debate in a pluralistic society.

Jesus reveals to us the innocence of the victim, and in some respects modem society has learned this lesson well, for we are inclined to establish our own innocence by presenting ourselves as victims.

It is Card's depiction of how a society slips into civil war, presented as a cautionary tale for an America polarized by ideology.