, which challenges our understanding of the proverbial mountain in
relation to human faith, perseverance and ability to achieve a higher knowledge.»
Not exact matches
It is a drama that unfolds in several contexts at once: within the historical context of a «great cloud of witnesses», that is, in relationship
to all of those who speak (and have spoken) as «Christian preachers»; within the context of the speaker's own
human existence in
relation to other statements of
faith collected as «Christian theology» within the time and space set aside for the performance of Christian liturgy.
Through Christian education the fellowship of believers (the church) seeks
to help persons become aware of God's seeking love as shown especially in Jesus Christ and
to respond in
faith and love
to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all
relations in
human society; and abide in the Christian hope.
The key
to the situation lies in putting together what we know of God as Creator and Redeemer, and finding a view of God's
relation to the world which will do justice both
to the insights of biblical
faith and
to the facts of
human experience.
Comprehension is conterminous with man's
relation to the
human, but
faith is man's
relation to the divine.
It does take
faith in evolution because that is not a repeatable experiment in
relation to human existence.
So far our comments have been largely a contrast of stances toward
human existence: a plea for a more truly dialectical, less dualistic understanding of the
relation between form and energy, a plea for a similar openness toward the past, a question about the future
to the effect that the incompleteness of the present ought not
to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of
faith.
Faith and its opposite Unbelief presuppose a universal spiritual dimension of
human selfhood in which the self sees itself as poised between the world and God i.e. at once as an integral part of the world of matter and the community of life governed by the mechanical and organic laws of development respectively on the one hand, and having a limited power
to transcend these laws through its spiritual
relation to the transcendent realm of God's purpose on the other.
The
relation of love
to the intellect proceeds from three assumption: first, that
faith transcends rational categories through God's self - revelation in Christ; second, that intellectual understanding is necessary for the guidance of
human life; and third, that both seek the same object in God's being and His revealed truth — namely, that it is through agape with its consequent repentance, humility, and understanding of
human limits that the intellect can appropriately function.
This is clear enough from the foregoing theological reflections on the
relation between
faith and justice; for whatever else
faith and justice may be said
to be, they have been shown
to be possibilities of
human existence, whose metaphysical implications necessarily include claims about the reality of the self such as properly belong
to metaphysical psychology.
According
to the Christian witness,
faith is the kind of basic
human attitude or disposition that can be formally characterized as an existential self - understanding, or understanding of our own existence, in
relation to others and
to the encompassing whole of ultimate reality.
We are seeking an interpretation of the love of God and the loves of man in the light of the biblical
faith and in
relation to human experience.
But — and this is a huge qualifier — if that message of justification by God's undeserved love is preached apart from an unmasking of the actual power
relations which have aggravated these feelings
to the level of a social neurosis; if people are released from the rat race of upward mobility only privatistically, with no critique of the economic and social ideology that stimulates such desperate cravings; if people are liberated from a bad sense of themselves without any sense of mission
to change the conditions that waste
human beings in such a way, then justification by
faith becomes a mystification of the actual power
relations, and the Christian gospel is indeed the opiate of the masses.
Around 1990, the Administration for Children and Families decided it would commit substantial funds
to hold a biennial conference promoting research for the Head Start Program, and it recruited as organizers John Fantuzzo, professor of
human relations at University of Pennsylvania's Graduate School of Education; Catherine Tamis - LeMonda, a professor of applied psychology at New York University's Steinhardt School; and
Faith Lamb - Parker, an assistant clinical professor of Population and Family Health at Columbia.
Ahead of the hearing, 57 national organizations representing foreign policy, civil rights, climate,
human rights,
faith, labor, development and transparency issues sent a letter
to the Senate Foreign
Relations Committee urging senators
to reject Tillerson.
Singh will argue that Aberdare Girls» School breached the Race
Relations Act 1976, the Equality Act 2006, and the
Human Rights Act 1998, as well as a 25 - year - old law lords» decision allowing Sikh children
to wear items representing their
faith, including turbans,
to school.
While there has been a limited amount of case law in
relation to this remedial power, in the recent decision of Doyle v. Zochem Inc., 2017 ONCA 130, the Ontario Court of Appeal found that both moral damages and
human rights damages may be awarded for termination - related employer conduct that is unfair or is in bad
faith and which causes the employee mental distress.
The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good
faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal
to all other peoples, while recognizing the right of all peoples
to be different,
to consider themselves different, and
to be respected as such, Affirming also that all peoples contribute
to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right
to development in accordance with their own needs and interests, Recognizing the urgent need
to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights
to their lands, territories and resources, Recognizing also the urgent need
to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order
to bring
to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them
to maintain and strengthen their institutions, cultures and traditions, and
to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes
to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples
to peace, economic and social progress and development, understanding and friendly
relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities
to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right
to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used
to deny any peoples their right
to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative
relations between the State and indigenous peoples, based on principles of justice, democracy, respect for
human rights, non-discrimination and good
faith, Encouraging States
to comply with and effectively implement all their obligations as they apply
to indigenous peoples under international instruments, in particular those related
to human rights, in consultation and cooperation with the peoples concerned,