Sentences with phrase «social peace in»

Not exact matches

Fear and violence are escalating in America, making it all too clear that being a wealthy nation doesn't necessarily translate into social peace and progress.

The company also supports social business and in 2013 McCain Foods signed an alliance with Nobel Peace Prize Laureate, Muhammad Yunus, to kick - start the «Campo Vivo» project.

Nineteen semifinalists sought to earn one of only two finalist positions in the USD Center for Peace and Commerce's Social Innovation Challe... Read More

As we track social mood in real time across the globe, we chart how its changes produce shifts in everything from the songs people want to hear to the leaders they elect to their desire for peace to their hunger for scandals to the trajectories of their stock markets, and more.

Nobel Peace Prize winner Leymah Gbowee kicked off the 2018 Women in the World Summit in New York on Thursday evening with an all - encompassing worldview on how to effect social change, bringing the wisdom she gained from helping to topple a dictator and end a civil war in Liberia to the social movements sweeping the United States today.

Hopefully one day all of us who think we are intellectuals, religious an social learn to live in peace thru words and action no matter how much we differ.

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.

And the thing wherein humanity suffers most is not in the mere shedding of blood, but the halting and inevitable turning back of those movements which during the long period of peace have been making for a new humanity, a new social order.

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.

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.

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.

Among numerous non-Catholic constructive responses to last Year's Islamic Open Letter «A Common Word» the Orthodox Patriarch of Moscow and Russia, Alexy II, has suggested that future dialogue be «on the doctrinal level, on important questions like God, Man and the world... and (on the practical level) on the defence of the role of religion in social life, the opposition of xenophobia and intolerance (and) the promotion of common initiatives for peace»

His own experiences, beginning with the Peace Corps in the 1960s and including extensive involvement in domestic social programs, his reading, and his reflections have led him toward certain conclusions.

What bring peace is community support of the kind discussed in this article more than any priestly service and once again the social benefits of religion I think are highly over-rated.

While, from a pagan perspective, the crucifixion itself could be viewed as a sacrifice in the most proper sense — destruction of the agent of social instability for the sake of peace, which is always a profitable exchange — Christ's life of charity, service, forgiveness, and righteous judgment could not; indeed, it would have to seem the very opposite of sacrifice, an economic and indiscriminate inversion of rank and order.

Our contemporaries demand instinctively that faith should prove its value in the world of our experience, it should produce a better world, foster peace, mitigate or abolish social tensions and generally make life more bearable.

On the new conception, in other words, the natural law defines obligations that make social peace possible because they are consistent with differing inclusive interests.

This is often our approach to liturgy and social life: we try to «read» the liturgy for symbols and meanings that we take out and apply in the «real world» — the offering means we should give of our wealth, the kiss of peace means we should seek peace in international relations, and so on.

After decades of bloodshed, violence, and terror in the wars of religion, however, many came to something like the opposite conviction that, in Pannenberg's words, «religious passion destroys social peace.»

Elaborating on Beard's analysis, Williams argued that ever since the closing of the frontier in the 1890s American leaders had seen foreign trade and investment as «the sine qua non of domestic prosperity and social peace.»

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 example, a count of headlines in this journal during one six - month period revealed a total of 136 articles on topics such as nuclear weapons, social issues, economic issues and peace, compared with only 22 articles on the Bible, nine on evangelism and nine on prayer.

So throughout his writings, and in a great variety of ways, he elaborated his concept of the individual, of the person who is free to grow in Christian love, hope, joy and peace because he or she is not a spiritual slave to social context.

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.

There is a dubious link between genuine scholarship and such fashionable courses as peace studies, feminist literature, seminars in social activism, consciousness raising, semiotics, and a host of other current preoccupations.

In this context of increasing injustices in the world, the religions could be a light to make us all aware of the false values of capitalistic globalization that can not bring happiness and peace to persons or a lasting solution to our social and economic problemIn this context of increasing injustices in the world, the religions could be a light to make us all aware of the false values of capitalistic globalization that can not bring happiness and peace to persons or a lasting solution to our social and economic problemin the world, the religions could be a light to make us all aware of the false values of capitalistic globalization that can not bring happiness and peace to persons or a lasting solution to our social and economic problems.

We live today in a culture of war, which has made it increasingly important that our religious traditions contribute to generating social change towards peace.

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.

Fithian is a grassroots activist in the global peace - oriented movement for social justice.

A second approach has been what she calls values integration, one version of which «seeks to incorporate various themes such as social justice, peace, the environment, etc, into the total life of the school so that the student may incorporate the Catholic values demonstrated in the way the school lives the theme».

Further belief in Jesus, the Prince of Peace, or recognition of the Bibles place in our history and as our social fabric's moral compass, does not necessarily require belief in a super natural being whispering truths to be recounted in the writings of our fellowmen.

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.

In the sermon, Keller points out the personal, spiritual, and social implications of the parable, while arguing that «The Christian understanding of hell is crucial to understanding your own heart, for living at peace in the world, and for knowing the love of GoIn the sermon, Keller points out the personal, spiritual, and social implications of the parable, while arguing that «The Christian understanding of hell is crucial to understanding your own heart, for living at peace in the world, and for knowing the love of Goin the world, and for knowing the love of God.

Here I side with John Howard Yoder against the view prevalent among social ethicists today that the early church found Jesus» sociopolitical ethics, including his teaching on peace, irrelevant and was interested in his life, death, and resurrection only as the basis for justification by faith; that whatever ethics the church taught was drawn from Hellenistic culture, particularly Stoicism.

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».

Mormonism, Social work groups, peace corps, and do countless works of service and never even have the mention of God, or perhaps the wrong God, but I'm not interested in that.

But today we need new visions of a perfected social order, a planetary society in which all men have equal access to the means of human fulfillment in a world brotherhood at peace with nature and with God.

Waldstein skillfully articulates, thirteenth - century France was ordered according to a different theology and anthropology, within which the temporal and the spiritual were dynamically and sacramentally interrelated, manifested in a social space known as «the peace» that bore little resemblance to modern states, confessional or otherwise.

Rather, Waldstein has in mind a world in which «spiritual and temporal authority cooperated together within a single social whole for the establishment of an earthly peace, ordered to eternal salvation.»

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.

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.

This fruit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self - control — even in our social media interactions.

His book A Miracle, A Universe: Settling Accounts with Torturers holds to a belief in the power of truth even as it acknowledges that truth - telling can threaten a fragile social peace.

Coalition in government, peace among nations, and ecumenism among religions are all accounted for by the pragmatic manner in which the characteristics of God are known in social existence.

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.

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 the time.

Although Pius XII was influenced by the fundamental changes in economic theory initiated by Keynes, it was not until Pope John XXIII in 1961 published Mater et Magistra (Mother and Teacher) that a new methodology and the identification of the problem of «development» emerged, requiring substantial changes in the social teaching of the Church which were expressed in Pacem in Terris (Peace throughout the World) in 1963.

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.