Sentences with phrase «social sin in»

It is definitely social sin in the light of Christ the Savior.

Niebuhr's analysis of social sin in Moral Man and Immoral Society prepares us for the concept in liberation theology of «systemic evil.»

This point overlaps with the explanation of original and social sin in chapter two.

Not exact matches

It is true that hetero - ists sometimes do sin in the actions of sodomy which is a vile and wicked malignancy of all social constructs that endorse the sodomizers» wants and wills all for but a few moments of pleasure and then comes one's thoughts of doing the abomidable Act of sodomy!

The commentary for Luke 4:18 in the ESV Study Bible notes, «Jesus» ministry included... forgiving sins and the ethical teachings that promote social justice.»

It is not «wickedness» or «sin»... it is nature, and our evolved social skills, and need for social interaction as a species, while it has a side that is normally kept in reserve, is necessary for any species to survive.

If that is offensive, intolerant, or unacceptable to anyone, then they can choose to join a social club, support group, or any other number of options, but the true church will stand her ground and preach the infallible Word of God without fear or favor in love for lost humanity and a with a real hatred of sin that destroys and condemns.

On the other hand, they admit that the world of power and injustice is the expression of sin; and indeed it is «in the heart of revolutionary negation of that sinful reality that God's «No» becomes audible in the social domain.»

Hutchinson was more responsive to the positions of Reinhold Niebuhr, partly because of Niebuhr's involvement in social and political affairs and partly because of his deep sense of the tragic role of sin and corruption in history.

Walter Rauschenbusch, a Baptist pastor in a New York slum, urged the church to take «social sins» as seriously as they took individual vices.

The other focus centers both in human sin and in the complexity of human social relations.

Complicity in such cases does not consist of a singular sin; it becomes an ongoing pattern of individual behavior that is interwoven with predominant social patterns.

This idea pictures sin in terms of infractions of prevailing moral and social standards.

Our social interrelatedness that puts us in families and communities of many sorts brings with it suffering to the innocent from the sins and misdeeds of the guilty.

In both the Roman Catholic and the fundamentalist Protestant traditions there is an impulse toward contrition for what is recognized as sin and a channel of escape, but relatively little attention is given either to the more subtle sins of the spirit or to major social evils in which as sinners we all participatIn both the Roman Catholic and the fundamentalist Protestant traditions there is an impulse toward contrition for what is recognized as sin and a channel of escape, but relatively little attention is given either to the more subtle sins of the spirit or to major social evils in which as sinners we all participatin which as sinners we all participate.

That does not overlook political salvation or social salvation because the person saved from sin becomes an agent for health (the root idea of salvation in Greek) in every venue of life, political and social.

What emerged was a deistic philosophy in which the ideas of sin and God receded in favor of new social control mechanisms provided by law and legitimated by conceptions of the lawfulness of nature.

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

Sin was ingrained in social institutions as well as in individuals.

Current social history and psychology call narcissism the primary characteristic of this age (see Christopher Lasch's The Culture of Narcissism and Shirley Sugerman's Sin and Madness: Studies in Narcissism).

He called upon the Church to «repent of the sins of existing society, cast off the spell of lies protecting our social wrongs, have faith in a higher social order, and realize in ourselves a new type of Christian manhood which seems to overcome the evil in the present world, not by withdrawing from the world, but by revolutionizing it.»

At this time Niebuhr was driven into the mild socialism of the «Social Gospel,» but he soon began to do battle against what he called its naivete (its lack of understanding of the depths of sin in individual and society).

His disenchantment with the Social Gospel finally began to emerge as a recovery of the doctrine of original sin, and his thought began to move in the direction of theological anthropology.

As the changing socio - economic conditions of nineteenth - century urban, industrial America demanded of the church a reassessment of its understanding of people in society, it was the Social Gospel movement which arose to take seriously the reality of corporate sin and the need for corporate response.

While he recognized that the ultimate source of sin is in the individual, he reminded Christians that social institutions could uphold, inculcate, and extend sin.

In his great systematic work, A Theology for the Social Gospel, 1917, Rauschenbusch indicated the solidarity of sin and the extension of salvation.

The social principles of Christianity declare all vile acts of the oppressors against the oppressed to be either the just punishment of original sin and other sins or trials that the Lord in his infinite wisdom imposes on those redeemed.28

7 But if these particular strayings from the straight and narrow path seem to have taken up an inordinate amount of the energy of Mather and his colleagues, they were aware of and frequently reproved the deeper social sins of absorption in the pursuit of private gain and lack of charity to one's brothers.

Theology has not given adequate attention to the social idealizations of evil... The new thing in the social gospel is the clearness and insistence with which it sets forth the necessity and the possibility of redeeming the historical life of humanity from the social wrongs which now pervade it... The social gospel seeks to bring men under repentance for their collective sins and to create a more sensitive and more modern conscience.

In relating this saga to the contemporary situation we can immediately see its christological relevance for such social issues as capital punishment and for such enduring psychic realities as the inner torment and rootlessness that sin fosters.

Sin is not an individual phenomenon, but a social phenomenon in the sense that each individual sin is only properly understood in relation to the backdrop of sin evidenced by the race as a whoSin is not an individual phenomenon, but a social phenomenon in the sense that each individual sin is only properly understood in relation to the backdrop of sin evidenced by the race as a whosin is only properly understood in relation to the backdrop of sin evidenced by the race as a whosin evidenced by the race as a whole.

My supposition is that the individualization of sin is the trivialization of sin, and given the systematic connection between our understanding of sin and our understanding of God as the one who addresses us in our human plight, the trivialization of sin has an inexorable affect upon two areas: the doctrine of God, and the sense of individual and corporate responsibility for social ills.

In American theology, Josiah Royce probed the communal nature of sin through what he called «social contentiousness» in the tension between the individual and the communitIn American theology, Josiah Royce probed the communal nature of sin through what he called «social contentiousness» in the tension between the individual and the communitin the tension between the individual and the community.

Instead, we deal with individual sins that either remain in the private realm, or if projected into the wider social realm fail to deal with the collective power of sin and its relation to individuals.

Rauschenbusch gave the strongest statement in the first half of the twentieth century relating sin to social conditions that form us against the common good, such that each generation corrupts the next.

«18 He never hesitated to catalog the sins of the church, but his primary accusation was that the church had failed to render a service in the cause of social justice.

Thus sin appears in a Reinhold Niebuhr boomlet as the note of Christian realism needed in social ethics; ignorance receives attention through «the epistemological privilege of the poor» or an action hermeneutics; death is addressed in the issue of nuclear winter.

Niebuhr's discussion of the church and social justice assumed the doctrines of sin and grace in all of their ramifications.

Lutheran ethics, following certain tendencies in Luther's own thought but neglecting his main intention, conceived the social orders outside the Church as necessary bulwarks against sin, but obeying principles of a different order from the demands of the Gospel of love.

But by far the greater factor in the transmission of sin is our embeddedness within a ready - made social system.

By the end of the Assembly, as Kenneth Slack pointed out, «most of the members felt that there was more danger from undue stress on the evangelism of individuals than the other way round, despite widely expressed anxiety, given expression by Stott, that liberation in political, social and economic sense was in danger of replacing salvation from sin at the heart of the redeeming gospel».73 There was no doubt that, despite the narrowing of the range of disagreements, important differences continued, especially with regard to the meaning of salvation and the program of dialogue with people of other faiths.

Thus he can speak of sin as being dead in those who have «died» and «risen» with Christ — that is, those who have become members of the new social reality of which Christ is the representative Head and Center.

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.

It is to the credit of the social gospel movement in American liberal Christianity that the need of changing social structures has been persistently stressed, and however far it may be necessary to go beyond it to a deeper emphasis on human sin, this must never be lost sight of.

This illustrates what was said in Chapter 6 — that there is social evil and there is social sin, and the two must be neither identified nor too sharply separated.

So Isaiah, when Judah lay desolate, saw in the disaster not disaster only but penalty for social sin, because of which «the anger of Yahweh» was «kindled against his people.»

The Holiness of Yahweh does involve the divine demand for justice and righteousness; and Isaiah follows Amos in the categorical condemnation of Israel's social sins (see, e.g., 1:16 - 17, 21 - 23: 3:14 f. — «grinding the face of the poor»!

In particular, he kept seeing the baffling personal injustice involved when «the wicked doth compass about the righteous,» and, even when he thought of the nation's collective problem, his solution was not so much to blame present social tragedy on antecedent social sin as to believe that justice, now denied, would come in time — «Though it tarry, wait for it; because it will surely come, it will not delay.&raquIn particular, he kept seeing the baffling personal injustice involved when «the wicked doth compass about the righteous,» and, even when he thought of the nation's collective problem, his solution was not so much to blame present social tragedy on antecedent social sin as to believe that justice, now denied, would come in time — «Though it tarry, wait for it; because it will surely come, it will not delay.&raquin time — «Though it tarry, wait for it; because it will surely come, it will not delay.»

Sin, alienating persons from God, neighbor and nature, is found both in individual and corporate forms, both in slavery of the human will and in social, political and economic structures of domination and dependence.

The reason for the plausibility of the orthodox formula — all suffering is punishment for sin — was that, at the beginning of its use, the Hebrews were thinking of justice in relation to the social group rather than to the individual.