Sentences with phrase «radical demands of»

Many possible causes have been suggested, among them a general conservative trend of our times, greater faithfulness by liberals to the radical demands of the gospel, and greater expression by conservatives of warmth, zeal or certainty.

One can only admire the author's willingness to accept the sometimes radical demands of conscience: to acknowledge these demands is ever more important in a world where pressures on people of conscience multiply by the day.

Many possible causes have been suggested, among them a general conservative trend of our times, greater faithfulness by liberals to the radical demands of the gospel, and greater expression by conservatives of warmth, zeal...

He appears as a prophetic figure confronting his hearers with the radical demands of God's service.

For Jesus, on the other hand, the whole radical demand of God on men was placed in the context of God's love.

Not exact matches

He demanded not just the repeal of the sodomy law, but the opening of government jobs to known homosexuals - a radical idea at the time, and one that would remain far out of reach for many decades.

If Germany does not take radical steps to push its current account surplus into deficit, the brunt of the European adjustment will fall on the deficit countries with a sharp decrease in domestic demand.

In a polarising referendum called by the radical leftist government of Alexis Tsipras at only eight days notice, Greeks voted by more than 60 % to 40 % in support of the prime minister, spurning the extra austerity demanded mainly by Germany and the International Monetary Fund in return for an extension of bailout funds.

Sullivan, on the other hand, insists that his homosexuality is a matter of great public moment, and demands a radical change in centuries of family law to accommodate same - sex «marriage.»

Perhaps it represents a generation that had relaxed the radical renunciation of wealth he demanded, and felt that after all you must be realistic and practical; wealth is all right if you make the right use of it.

The problem is the relentless aggression of liberalism, driven by an internal mechanism that causes ever more radical demands for political conformism, particularly targeting the Church.

Accordingly, radical or spiritual Christians believe that the demands of the God of law and judgment are annulled in the grace of the God who died on Calvary.

Such a radical concept of the eternal word of God and its dictation demands a correspondingly radical and straightforward theory of interpretation.

A crucial judgment that the church must make is whether to reject their offerings because of their ambiguous character and radical demands or to seize upon them as an occasion for repentance for that in our history which now appears evil to so many sensitive critics.

Just as the apocalyptic New Aeon of primitive Christianity appears only in the context of the seeming triumph of the Old Aeon of darkness, a total act of faith in Christ demands a dialectical movement occasioned by the presence of the radical profane.

It can be said, however, that the radical Christian invariably attempts by one means or another to return to the original message and person of Jesus with the conviction that such a return demands both an assault upon the established Church and a quest for a total or apocalyptic redemption.

The real problem here is that Islam is controlled not by its moderates, but by its radicals — the radicals who appear in YouTube videos describing the «proper» way to beat your wife or who advocate the extinction of another race of people, or demand that non-Muslims convert or possibly face death.

Why aren't they demonstrating and demanding that Radical Muslims cease their worldwide killing of innocents?

Sugirtharajah says, «rewriting and retranslating are not a simple dependence upon the past, but a radical remolding of the text to meet new situations and demands».48 The translators of this period seek for a wider intertextuality49 which links Biblical texts with Asian scriptural texts.

My own demand, consistent with Hardin's logic but less radical in its conclusions, is that we compute available donor aid as a percentage of total food production, and then determine quantitatively the points at which it hurts to help, endangers to help, and finally becomes suicidal to help.

His Gospel of Harmony makes it clear that eternal life demands a radical renunciation of possessions, family life and marriage, i.e., the prize demands a life in abstinence and virginity.

The radical anthropologist David Graeber argues that the lack of concrete demands is actually a virtue.

The radical empiricism alluded to above demands that we attend to all the data of our experience including the most proximate, our experiencing itself.

A cultural starting point might well demand a «hermeneutical suspicion» (i. e., a distrust of one's previous reading of Scripture, given the possibility that such a reading conceals some of the radical implications of the Biblical message for our day), but it may also assist in the renewed hermeneutical task, allowing the Biblical witness to be freshly experienced, freshly understood, and freshly applied.21

In the last chapter, the connection of the radical demand for love with the primacy of grace and the sense of original sin was discussed.

To accept those demands and to accept responsibility to live in terms of them is to accept radical responsibility for oneself, and that is, at the same time, to transcend one's self.

The prophetic office consists in the proclamation of the Kingdom of God, with its demand of radical obedience in love and its offer of the forgiveness of God.

The UN bureaucrats, Scandinavian politicos, Clinton Administration «global affairs» mavens, radical environmentalists, feminists, and population controllers who planned the conference intended it to be nothing less than the Great Cairo Turkey Shoot: a political slaughter in which the enemies of «individual autonomy,» «sustainable growth,» «global carrying capacity,» «reproductive rights,» «gender equity,» abortion - on - demand, and the sexual revolution would be utterly, decisively routed.

Such ministry embraces both the radical transformative demands of love and the prudent recognition of the permanence of sin in the human heart and in the structures of society.

It is precisely the encounter with the gift and demand of God's love that puts the prevailing social order under radical judgment and requires a fundamental transformation of its structure.

The sayings that demand radical renunciation, however, are not those which stress the imminent end of the age.

This adjustment to the new atmosphere of the oral - aural world is or will be radical and painful for many who preach, for it demands an altered image of the preacher and of what he is doing when he preaches.

They are intended to be vivid examples of a radical demand, and it is as such that we must regard them.

People tend to transform Christianity into a religion because the Christian faith obviously places people in an extremely uncomfortable position that of freedom guided only by love and all in the context of God's radical demand that we be holy.

If one believes that humans are ultimately material creatures who find their happiness in this world, if one believes that there is no higher intimacy than that of sex, then the logic of radical inclusion can not help but allow — can not help but demand — that the disabled have sex.

For instance, known Jewish forms for receiving proselytes show parallels to elements in the Christian catechesis, such as the insistence upon a radical reorientation of moral standards, and upon membership in a society carrying solemn obligations; such, again, as the recital of typical commandments which the convert will be expected to observe, and the warning of the danger of persecution» with demands for constancy.

They are not really radicals at all, when they suggest the necessity of starting entirely fresh, and demand that there be no commitments of any kind to the religious traditions of the past.

The classical atheists, by contrast, demanded a much more radical transformation of human culture and consciousness.

In addition to these concrete demands are general demands, of which the most important are: emancipation of women; radical agricultural reform; general reduction in working hours; disarmament; the rejection of all forms or racism; the creation of a planned transfer of wealth from the countries of the North to the countries of the South to compensate for the pillage which these peoples have been and still are subjected to.

We are not to shut ourselves off from the world in a spirit of asceticism, but to live in the everyday world inspired by the radical obedience that is demanded by the love of God.

This radical estimate of the nature of sin, with its accompanying demand for a radical deliverance, while phrased by Paul in terms uniquely characteristic of himself, is one of the major contributions of the New Testament.

An intrinsic connection of eschatological preaching and moral demand would evidently exist only if the coming Kingdom is so conceived that it becomes clear without further explanation that there can be no other condition except the one, radical obedience.

But we can not doubt that the most important sayings, which demand radical obedience to the will of God, go back to Jesus.

Yet few if any theologians confess that our time demands a radical transformation of faith.

But it may be asked, is not this demand of radical obedience contradicted by the thought of reward, which Jesus uses quite simply as the basis for the requirement, as threat or promise?

If this demands a revision of some popular notions, all the better; our theology at this point could very well undergo a considerable shaking up and a radical rethinking.

Every grand new global initiative that has been launched in the past decades has been described as a radical break from business as usual as it demands more billions for the funding of business as usual.

What the Gospel is calling us too is so demanding, radical, and profoundly life - changing, and even the best of us are such fu % # k ups and unfaithful bastards that I believe with Heidegger and Bonhoeffer «Only a suffering God can save us.

Brown asks: «How adequate is our hermeneutics, our method of interpretation, if it leaves us complacent with the way things are, or committed only to tepid changes that fall far short of the Bible's radical demand for justice?

A negative portrayal will demand omission of the source or its radical reformation by the black church.