Sentences with phrase «radical movements of»

Surrealism was one of the most radical movements of the twentieth century.

It is of course somewhat startling to see the events of one's own lifetime described as «history,» but it is even more surprising to read admiring, uncritical accounts of the radical movements of that era.

It is precisely by a radical movement of turning away from all previous forms of light that we can participate in a new totality of bliss, an absolutely immanent totality embodying in its immediacy all which once appeared and was real in the form of transcendence, and a totality which the Christian must name as the present and living body of Christ.

Liberal public opinion found it easier to accept the defections from the pro-Soviet cause than from the radical movement of the «60s.

Not exact matches

But he said CUP owes most of its identity to Catalonia's own history of workers and leftist movements, including 1930s radicals from pre-dictatorship Catalonia — when anarchists, communists and militant workers unions were among those who fought a losing 1936 - 39 war against Francisco Franco's fascist forces.

Still, Radical Generosity is showing promise of becoming a larger movement.

However, in «Dark Money: The Hidden History of the Billionaires Behind the Rise of the Radical Right,» it was revealed that Charles Koch's plans to reshape American politics date back 40 years, when he began strategizing and developing a libertarian movement.

But what does the Religion of People that invented stuff and started radical new» movements «have to do with what Were supposed to be discussing here?

On the other, The Nation describes the movement in terms of radical and sweeping revolution quite beyond anything usually depicted in the anti-homosexualist literature of the right: «But the gay nineties is not only about civil rights, tolerance, and legitimacy.

Although there was no tidy definition of the movement's leadership, it was understood that the movement had the power to certify what was legitimately liberal — remembering that in those tumultuous days liberalism routinely called itself radical.

As every cause must have its antithesis, the movement has been greatly energized by radical feminist hostility to the family as an oppressive institution, and, more recently, by homosexual agitations to relativize the meaning of marriage and family by the formal recognition of same - sex unions.

These Radical atheists are nothing but accomplices, witting or unwitting, of the global Jihadist movement.

Mr. Lens, a Chicago - based labor leader and activist in peace and radical movements, is the author of a number of books, including, most recently, The Promise and Pitfalls of Revolution.

Guilt by association has been a frequently invoked form of polemics — and an effective one, since the ecology movement has been a bizarre congeries of political reactionaries, romantic conservationists, political cop - outs, solitary poets, anarchic life - stylers, as well as genuine political radicals, serious - minded reformers, and level - headed natural scientists.

Homebrewed Christianity — a male - led podcast in direct partnership with the Emergent movement — recently had a podcast conversation with Peter Rollins, one of the «edgy» emergent stars pushing Radical Theology.

Almost forgotten in the last two decades of his life and completely forgotten today except by students of American religious history, Ward was a nationally prominent radical in the early twentieth - century tradition of Walter Rauschenbusch's Social Gospel movement.

The other British movement (with American offshoots) is Radical Orthodoxy, which gathers around John Milbank (in Lancaster for many years, followed by Cambridge, and now at the University of Virginia).

This is, of course, to take the mundane story of Jesus with radical seriousness as the metaphor of all human movement.

Contrary to the orthodox view that the Resurrection inevitably led to Christ's ascension to transcendent glory, Altizer's radical interpretation of the Resurrection sees it as just another point on the continuum of kenotic Incarnation: the dialectical movement from primordial, transcendent Spirit to radical immanence and flesh.

Remembering the radical Christian affirmation that God has fully and totally become incarnate in Christ, we must note that neither the Incarnation nor the Crucifixion can here be understood as isolated and once - and - for - all events; rather, they must be conceived as primary expressions of a forward - moving and eschatological process of redemption, a process embodying a progressive movement of Spirit into flesh.

While it is true that the event of the Crucifixion, or the movement of the universal process of atonement, reveals the self - estrangement of God, a polarity manifesting itself in the yawning chasm between the Father and the Son, a consistent and radical form of faith must never fall into a nondialectical dualism by wholly isolating the alien God and the incarnate Word.

Indeed, the animal rights movement's fury against the speciesist use of animals» a necessary element for human flourishing, particularly in medical research» has increased to the point that scientists are now under threat of death by the most radical liberationists for daring to experiment on rats or monkeys to find cures for cancer and other human afflictions.

Once we grasp the radical Christian truth that a radically profane history is the inevitable consummation of an actual movement of the sacred into the profane, then we can be liberated from every preincarnate form of Spirit, and accept our destiny as an occasion for the realization in the immediacy of experience of the self - emptying or self - annihilation of the transcendent and primordial God in the passion and death of Christ.

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.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

Blake's «atheism» was not simply a prophetic reaction to the appearance in his time of a non-redemptive God of power and judgment, but more deeply was a radical Christian response to a divine sovereignty that stands apart from the kenotic movement of the Incarnation.

But an apocalyptic and radical form of the Christian faith celebrates a cosmic and historical movement of the Godhead that culminates in the death of God himself.

I am as leery of government by referendum as I am of government by judicial edict, though what's interesting here is that the radical pro-lifers may have doomed their own movement by failing so spectacularly in an extremely conservative, Christian - dominated state.

On a deeper level, the sudden and dizzying changes taking place in the American economy, combined with the even more bewildering changes brought by the end of the cold war, foster radical social movements of every description.

Thus the Holiness family includes pockets of influence within Methodism (many camp meetings and some educational institutions), pre-Civil War perfectionist antislavery radicals like the Wesleyans and Free Methodists, such products of the National Camp Meeting Association as the Church of the Nazarene and the Pilgrim Holiness Church, social - service movements like the Salvation Army, a synthesis of Holiness theology and a Campbellite - like ecclesiology in the Church of God (Anderson, Indiana), as well as a host of smaller bodies.

The violence of radical leftist protesters discredited their movement, contributing to the election of Ronald Reagan in 1980.

In the face of a growing religious right - wing backlash against civil rights movements, reactionary Christians and radical feminists alike have advocated a choice: either accept Christian teaching or become liberated and leave the bondage of patriarchal religion behind.

Alarmed by the radical revisionism of the homosexual movement, it is suggested, the churches may be moved to reappropriate with vigor a traditional sexual ethic.

These publicists are aware of the irony of their position — that their own «upward social mobility was, in large part, made possible by the struggles of those in the civil rights movement and the more radical black activists they now scorn.

Southern writers whose assessments of the Civil War defamed the North and idealized the South, share in the blame, as do radicals in the civil rights movement who promoted the notion that American principles are racist.

On the present occasion, a journal issue devoted to exhibiting the implications for theology of post-Whiteheadian metaphysics, it is my function to point out that post-Whiteheadian metaphysics, in one of its developments, points towards a radical theology in the sense made popular by the Death of God movement.

By this radical negation every image and every expression of the religious movement of recollection must be transcended.

It is a theology purporting to be the expression of a radical Christian tradition — a tradition unknown to the world of Christian theology, because that world is irredeemably satanic insofar as it is bound to the dead body of that God negated and left behind by the forward and apocalyptic movement of the incarnation.

Though the champions of «environmental justice» may not realize the Pandora's Box that they have opened, the shift in the ecology movement from a focus on science to radical egalitarianism should come as no surprise.

This led some to identification with radical campus movements (which ultimately risked profound alienation from judicatories) or to identification with the central administration (which obviously translated the campus minister into a member of the university administration).

Unfortunately, the Vatican is opposed to the more radical implications of liberation theology, and it is trying with some success to force the movement back into line.

The neocons were for the most part disillusioned liberals (or radicals) who broke with their former allies over what they considered the febrile, guilt» ridden anti-Americanism embraced by much of the left in the wake of the anti-Vietnam War movement.

In this connection he speaks of the significance of the Liberation Theology movements in all religions and notes the significance of the radical religious movements.

(A great many neoconservatives» Podhoretz notable among them» participated in the early days of the antiwar movement but parted from it in its latter radical stages.)

These are just another version of the same folks picked up by the radical Islamic movements in Pakistan.

I believe that what Miss Emmet said is of enormous importance; and I wish to apply her words to the contemporary theological situation, especially in regard to the various «radical» movements of our day.

Bonhoeffer is acclaimed as a major stimulus of the radical death - of - God movement.

Correspondingly, the typical pattern of Christian history is as a movement of the periphery, of the relentless and radical circumvention of the establishment in obedience to a God whose central design leaves earthly arrangements provisional and dispensable.

This question of impact is one that established Shari`a authorities have asked of every resistance or radical movement over the last 20 years.

And the liberators misunderstood their own needs and those of their movement's members: «The culture of emancipation was apparently too thin to sustain these people and enable them to reproduce themselves; the radical rejection of the past left, as it were, too little material for cultural construction.»