Sentences with phrase «social justice in the world»

Some Christians feel that such teaching has been used by the unscrupulous to exploit others and that it has made some Christians reluctant to battle for social justice in this world.

Rather, the true measure of our success will be in how many lives we touch and in our work for change and social justice in the world.

In an era where NCATE standards are narrowing teacher education to mechanistic dispositions and have eliminated the social justice language from its conceptual framework, this group will come together to share how teacher educators can navigate the space within radical teaching practices that promote social justice in the world of NCATE requirements.

Not exact matches

His book also cites architecture projects around the world that have leverage design positive social impact, from a primary school in Guangdong, China to a social justice center at Kalamazoo College.

A lot of companies want to do good in the world, and offer official social - justice platforms and the like.

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.

But in the midst of those challenges, they have something to teach Christians and the world at large: a way of being Christian that requires us to rethink some of the disconnects between our love of God and our love of justice, or our ability to talk about personal spirituality without also talking about social transformation.

Christian social justice works in the same vein — it's worthless to say you love Gd and Jesus and seek the presence of the Holy Spirit if you're not bothering in the first place to make the world better.

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.

That's why we cover life issues and culture next to social justice and spiritual growth — to look at the things relevant to our lives and world, and give voice to what God is doing in and through our generation.

In my judgment, the «Social Principles» of the United Methodists, the «Statement on Economic Justice» of the Lutheran Church in America, the «Statement on Human Rights» of the United Church of Christ, and the World Council of Churches» themes of «Justice, Sustainability and Participation» are models of such effortIn my judgment, the «Social Principles» of the United Methodists, the «Statement on Economic Justice» of the Lutheran Church in America, the «Statement on Human Rights» of the United Church of Christ, and the World Council of Churches» themes of «Justice, Sustainability and Participation» are models of such effortin America, the «Statement on Human Rights» of the United Church of Christ, and the World Council of Churches» themes of «Justice, Sustainability and Participation» are models of such efforts.

I identify with hipster Christianity's interest in social justice and thinking about how the church is meant to be for the world (i.e. the Gospel as positive, transformative power) as opposed to against it.

In more modern terms, those who are committed to social justice have looked askance at those who are concerned to preserve the natural world.

The earlier you include social justice in your college life, the easier it will be to maintain it all four years and into the «real world» after you graduate.

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.

Knowledge as empowerment towards participation in the emergent probability of ecologically inclusive wholeness indicates both the importance of communal solidarity in life - worlds and the intrinsic relationship between genuine intelligence and social justice.

Seminary President Serene Jones: «As a seminary dedicated to social justice, we have a critical call to live out our values in the world.

Then there is wisdom, human wisdom, man's intelligent ordering of his life, the serious employment of right reason, the attempt to find the proper way of life, the whole enterprise that takes form in political action and personal morality, in social work and poetry, in economic management and the building of temples, in the constant improvement of justice by changing laws, in philosophy and technology, the manifold wisdom of man which is also inscribed in the wisdom of God and which may be an expression of this wisdom, the first of all God's works that rejoiced before him when he laid the foundations of the world (Proverbs 8:22 ff.).

The principal paths that have been followed are an apocalyptic, cataclysmic, second coming to put an end to the present world and the prophetic or social gospel kingdom that has accented the conquest of earth's evil by human effort to increase love and justice in response to God's call.

Those who work in theological education are also aware, however, that we must also avoid intellectual or spiritual tourism — the tendency to explore the range and quaintness of the world's wondrous variety without asking about the truth - claims of various cultures, without attempting to discern the relative justice of alternative social practices, or without seeking commonalities that may overarch multiple lands and religions.

Referring to the criticism made by Peter Beyerhaus and some others that in the World Council's emphasis on social and political justice there is present a social utopianism which denies the fact of sin and affirms a self - redemptive humanism, Thomas admitted that the danger is always present, but pointed out the opposite danger of not admitting the fact of divine grace and the power of righteousness it releases for a daring faith in the realms of social and political action.

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.

However, if the kingdom of God — or alternatively, the kingdom of «heaven» — means the state of affairs in which the love and justice of God become the norm rather than the exception in the social actuality that is the world, then there is a fruitful area for dialogue.

Evangelicals in the later decades of the 20th century rejected the widespread embrace of universalism, a one - sided focus on social justice, and neglect of evangelism in the World Council of Churches and many mainline denominations.

Much has been said in criticism of Luther's doctrine here, and there are many issues concerning the later development of the Christian ethic in relation to war and social justice; but our immediate concern is to understand Luther's faith that it is possible for the Christian to live the life of agape in the midst of the world's affairs and conflicts.

I've seen this sort of theology applied to global warming, («God is going to destroy the world anyway»), humanitarian aid, («It's more important to give people the gospel than to give them food») and to social justice, («Just let God straighten it out in eternity»).

Emboldened by the pope's overt approval of his regime, made manifest in their meeting in Rome this past spring, the octogenarian dictator boasted: «We have founded an equitable society with social justice and extensive access to culture, attached to traditions and to the most advanced ideas of Cuba, Latin America, the Caribbean and the world.»

Concretely, the church must exhort its more committed members — the gathered remnant — to ever more strenuous work in the service of social justice, work which will reveal to both the world and its wavering members the fact that religious fervor is conducive to true social progress.

For example, there is the common emphasis on otherworldly salvation for individual souls, with no corresponding emphasis on the social conditions that oppress and distort those souls and with no concern for justice in this world.

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 malnutriWorld councils of churches and the cooling of ardor for such social issues as racial justice, world peace, and the abolition of hunger and malnutriworld peace, and the abolition of hunger and malnutrition.

Only that philosophy is right which wants not only to demonstrate and to interpret, to contemplate and to describe, but also wants to change the world and to transform it in the direction of perfect social justice and equality, freedom from hunger and misery, from injustice and exploitation.10

This confession, rooted in the ancient piety and worship of the Mar Thoma Syrian Church and nourished in the ecumenical movement, underlies an ethic of profound involvement in the struggle for social justice, profound realism about the powers of this world including those which possess the righteous, and a profound hope which is never satisfied by the achievements of this world.

The dominant motive which led to it was neither curiosity about the creation of the world nor philosophic interest, as in Greece, about the divine immateriality and interior unity, but faith that the social justice for which Yahweh stood would conquer.

Similarly, in Jesus Christ, God has spoken the Word of power to bring both social justice and physical healing into this world, but we choose to continue in our habits of injustice, destruction and physical illness — withdrawing from the fullness of God's Kingdom — because we really don't want to pay the price of uprooting our lifestyle or entering the fearful desert wilderness of the spiritual realm.

Secondly, we need to recognize the tremendous tension between social injustice in the world today and social justice.

A single board member determined to back an outspoken staff working for social justice can make all the difference in the world to staff morale and to a program's effectiveness.

The Buddhist's sympathy with the pain of the world, the Hindu's sense of the unchanging stability of the Eternal, the Moslem's realization of international comradeship, the Confucian's appreciation of social morality, and... the sacrifices of scientific workers in the quest of truth and human welfare [and today, may we not add the Communist's concern for social justice, the humanist's insistence on the value of right self - realization of man's capacities, and the secularist's recognition of the non-religious goods in human experience?]

Our world - wide reputation in the social justice field [had been] growing since the sixties.»

As passionate as I was about social justice and alleviating poverty, child sponsorship struck me as an old - fashioned model for giving in which a few select children essentially walked through a breadline to receive meals, schools supplies, and medical attention from far - away white «saviors» whose first - world guilt was eased by letters ensuring that their contributions made a difference.

It further states that In the Third World, where all religions together face the challenges of enslaving social and cultural systems and the need to struggle for justice, religions should meet each other, exploring and sharing their liberative elements.

We develop young leaders who are committed to social and environmental justice and are equipped with a sense of awe for natural and human beauty, tools for non-violent multicultural community building, as well as the confidence to make positive change in our families, communities and world.

In Britannia Unchained: Global Lessons for Growth and Prosperity, the new New Right skate around the world looking for examples of approaches that will help Britain bring growth to the sluggish economy, reform the education system, boost social mobility and social justice and abolish the slide into mediocrity.

In common with the reports launched by Social Justice Policy Group and the Globalisation and Global Poverty Policy Group this morning's report - entitled An Unquiet World - is comprehensive and substantial, David Cameron called it «hard headed, gritty and practical.»

Offering voters social justice without addressing their basic concerns about physical insecurity in a world of borderless crime and terrorist threats is a recipe for future defeat.

«I am proud that the NASUWT has been able to play a part in supporting Ahmed and all the brave teachers and trade unionists across the world fighting for freedom, social justice and human rights.

Modernisation is too often caricatured as privatisation in this book, and fails to grasp that New Labour's reform agenda was not in opposition to social justice, but the only way in a changing world to achieve it.»

Ulster County Legislator Manna Jo Greene, who is the environmental director for the environmental protection group Hudson River Sloop Clearwater, said Hinchey was a tireless advocate for a sustainable economy, a healthy environment, world peace and social justice while in the state Assembly and Congress.

Being a Catholic MP I don't think it's difficult at all [to reconcile politics with religion] because it's one thing that underpins social justice, the sense that there is no real charity without justice, that our only proper place in the world is to help others.

I don't want to mention too many names but Karen Bradley (formerly of the Tory policy unit), Philippa Stroud (because of her lifelong commitment to social justice), Liz Truss (a radical thinker on public sector reform), Harriett Baldwin (because of her knowledge of the financial world) and Fiona Bruce (because of her legal and business background) are just five stars - in - the - waiting.

In response to this, yoga service organization Off The Mat, Into The World (OTM) is offering Beyond Duality: Yoga and Social Justice, a four - month online training that will introduce key social justice concepts and how they can be applied within the context of yoga praSocial Justice, a four - month online training that will introduce key social justice concepts and how they can be applied within the context of yoga prJustice, a four - month online training that will introduce key social justice concepts and how they can be applied within the context of yoga prasocial justice concepts and how they can be applied within the context of yoga prjustice concepts and how they can be applied within the context of yoga practice.