Sentences with phrase «social justice and peace»

Admired by Charles and Ray Eames, Buckminster Fuller and John Cage, Kent's work was an outlet for her spiritual and political beliefs, reflecting her desire for social justice and peace during the period of the Vietnam War.

As a mother, she sought to bring the Quaker principles of social justice and peace into public education and defend the value of the arts as among the most basic of «basics».

This implies a real change in perspective towards a radical interconnectedness and a real sense of the possibilities of social justice and peace.

And for some of us, the lesson in that might be that questions of social justice and peace are not always simple or black and white.

But as much as John Paul appreciated the United States, he kept his independence and issued a series of declarations about social justice and peace that challenged many Americans — both on the domestic front and in foreign affairs.

Not exact matches

«The Church is as keen as ever to encourage wide debate and discussion on the issues which matter - social justice, poverty, education, peace.»

The triumph of conservatives in the Southern Baptist Convention should not obscure the fact that a sizable number of Southern Baptists share classic liberal concerns for women's rights, racial and social justice and international peace, not to mention the viability of historical - critical method.

Because this book indeed has been placed here to recruit you to join and serve a specific religious group, and because religious absolutism in all of its forms has been a significant impediment to rational thought, to advances in science and medicine, to social justice, and to world peace.

We could give it the power and authority to keep the peace, submitting ourselves to international law and subscribing to international treaties designed to extend human rights and social justice.

The confines of individualism, the closed world of consumption, the supremacy of productivism - and, for many, an obsessive struggle for sheer daily survival obscure humanity's larger objectives: the right to live liberated from oppression and exploitation, the right to equal opportunities, social justice, peace, spiritual fulfillment and solidarity.

One of the most poignant experiences for young people growing up in our society is to espouse some cause such as civil rights or world peace — a cause they learned to love in their home or church — and then find that their parents are opposed to overt action on behalf of social justice.

[9] The Church's social vision, built on principles of justice, peace, freedom and solidarity, [10] presents, this writer would submit, values which serve much better if we want to uphold the dignity of the human person.

To distinguish, as Christians must, eternal peace from earthly peace, eternal salvation from this - worldly liberation, social justice from the righteousness of faith does not diminish or discredit the temporal social - historical dimensions of what is true and good and beautiful.

And yet, as for Jesus himself — his core values of peace, his core teachings of social justice, his core commandments of goodwill — most Evangelicals seem to have nothing but disdain.»

Christian mission is a multi-faceted discipline, and has multiple major concerns, which includes verbal proclamation of the Gospel, religious conversion, inter-religious dialogue for mutual understanding and peace, promoting social justice, uplifting the down - trodden, and many others.

Nevertheless, Whitehead's own writings on the history of society show that «peace» is unstable apart from justice and that the union of zest with peace accounts for the adventurous aim toward transcending the relative justice and injustice of any given social order.

The ecumenical movement articulated as social middle axiom the idea of free society, the idea of responsible society, and the idea of just, participatory, and sustainable society, and then the idea of justice, peace and integrity of creation throughout its recent history.

Traditional Catholic thinking about international relations was based on an older understanding of and appreciation for individual political communities as the loci within which a social order embodying justice in all its aspects might be established and maintained, thereby securing peace as the tranquillity of that just order.

For Dear, a peace activist, any genuine spiritual ascent must be accompanied by a commitment to contemplative nonviolence, social justice and radical Christian discipleship.

The result is that America is a nation deeply divided between people who are concerned about real - life issues — war and peace, social justice, the health and welfare of people — on one hand, and other people who are concerned, instead, about «values,» by which they mean adherence to ancient taboos, dependence on a magical God, enforcing acceptance of ancient creeds, requiring everyone to believe as they do, and finding safety in raw (though often hidden) social and economic power.

Whereas the Church should be a prophetic voice for justice and peace and the integrity of creation, this globalization invites the Church to neglect the core message of the Gospel, to legitimize this social order based on greed and injustice to the majority of humanity and is racist in defending the present European - made world order.

During his childhood, Beckwith attended Holman United Methodist Church, known for it's tradition of social involvement and commitment to peace and justice issues.

The hope for a «better world» of human dignity, productive peace, and social justice formed a cardinal tenet of the liberal expression of Christian faith.

Even in his 1979 speech repudiating the Marxist political - theological matrix of liberation theology, Pope John Paul II reminded the bishops of Latin America that «internal and international peace will be assured only when a social and economic system based on justice takes effect».

Tens of thousands of Nicaraguans have joined a march for «Peace and Justice» called by the Catholic Church, the second massive demonstration in less than a week following a wave of deadly protests against social security reforms.

The next great international gathering of the Evangelicals in Manila, (often referred to as Lausanne II) also maintained the primacy of evangelism but affirmed the continuing commitment to social action - as we preach the Kingdom of God, we must be committed to its demands of justice and peace.

But in the view of most observers — from Dan Rather to the bestowers of the Templeton Award — the Reverend Mr. Graham had become the Reverend Dr. Graham, a forceful voice for world peace, social justice and ecological sanity.

Insofar as the anointing of individuals is central to Pentecostal missionary and evangelistic activities, what about the church's corporate witness on issues related to peace and social justice?

The social gospel usually finds its basis in the Sermon on the Mount (Matthew 6) and other famed passages of scripture that reflect on peace, justice, and generosity toward others.

To be a light is to follow this God, struggling to bring about social justice in our society, to safeguard human rights and to work for peace and reconciliation.

We have increasingly become aware that to the whole set of problems that go under the heading of peace and social justice we must now add another group of issues.

It is part of the social Gospel that thinks all mans search for Justice and peace in society can be found in the Bible, yet the truth is, all societies are sinful because it is in the very cry for justice that sins arise, much of thJustice and peace in society can be found in the Bible, yet the truth is, all societies are sinful because it is in the very cry for justice that sins arise, much of thjustice that sins arise, much of the time.

It is one thing to list such obvious topics as war and peace, poverty and prosperity, and exploitation and social justice and to call for more studies and more understanding.

Those who are involved in small groups often claim that these groups have influenced how they think on political and economic issues — for example, raising their interest in questions of peace and social justice or, in the case of conservative religious groups, generating ire about abortion and gay rights.

Today, that is largely forgotten, as all three recognize his greatness: progressives, as an activist for peace and social justice; conservatives, as a defender of the Natural Law and Biblical truth; and the U.S. government, as a symbol of national unity and American principles.

Moreover, they reject King's vision of a peaceful global society characterized by economic, political and social justice and instead hold a Rambo - like vision of peace and how to attain it.

Discussing the language of war, Aldous Huxley focused on the word «force»: «The attempt to secure justice, peace and democracy by «force» seems reasonable enough until we realize, first, that this non-committal word stands, in the circumstances of our age, for activities which can hardly fail to result in social chaos; and second, that the consequences of social chaos are injustice, chronic warfare and tyranny» (The Olive Tree [Harper & Row, 1937]-RRB-.

This is beginning to happen, but, paradoxically, the interfaith movement which draws together people of all faiths in the search for justice and peace at the same time often makes its members very critical of the compromises that many faith communities have made with the abuse of power and social injustice.

Justice and peace, social service, awareness of and care for the environment, volunteer work; or liberal arts, discriminating inquiry, courses in professional ethics, gender studies: these are presented as the contemporary surrogates for faith.

Not so for some items under communications (e.g., funding for public television), domestic and social development (social security and health care proposals), and international justice and peace (Kyoto climate control, funding the UN).

It dealt also with education, physical and mental healing, social justice, and peace.

We see it in the flourishing of fundamentalism; in the controversy raging in the Lutheran Church — Missouri Synod; in the phenomenon of the Jesus freaks, the spreading charismatic movement, the popularity of Transcendental Meditation; in attacks on the National and World councils of churches and the cooling of ardor for such social issues as racial justice, world peace, and the abolition of hunger and malnutrition.

Therefore while keeping love as the essence of humanness and, therefore, the criterion and goal of all human endeavor, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the state to preserve social peace and protect the weaker sections of society in a balance of order, freedom and justice.

(2) The «utopia» of peace and justice (i.e., the expectation of «a new age») is not an ideal construction from which certain consequences are derived for specific situations but, on the contrary, it is the coming together in a vision of the specific struggle of the community to solve the conflicts, contradictions and difficulties that they find in everyday life — political, social, religious, economic.

Ours is a time of three momentous tensions: the tension between war and peace, between social injustice and social justice, and between industrialization and ecological sustainability.

For others, resistance to healing prayer may not signal a fear of losing control or face, but a fear of losing prophetic roots in peace and social justice issues.

As one sign of God's Kingdom, healing through prayer is no more magic than peace and social justice are magic — and no easier to achieve.

The absence of healing prayer weakens our faith, and thereby weakens our conviction as we Christians work for peace and social justice.

In the Life and Work movement of the non-Catholic churches in their search for social justice and international peace (which is now part of the WCC) and in the Second Vatican Council of the Roman Church, Christian Ecumenism has given up the church's traditional pietist and negativist approaches to modernity and has been involved in the attempt to redefine the forces and values of secular culture within the framework of Christian anthropology.

Therefore while keeping love as the essence of humanness and therefore the criterion and goal of all human endeavour, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the State to preserve social peace and protect the weaker sections of society in a balance of order.