Sentences with phrase «social tradition in»

Today, young Arab women outnumber men in universities, and a few are beginning to face down religious and social tradition in order to live independently, to delay marriage, and to pursue professional goals.

You may want to end your day embracing Polish social traditions in one of Krakow's many cellar restaurants and pubs.

Not exact matches

China, a country deeply rooted in Confucian tradition with emphasis on family and social order, values meritocracy and the ability to get things done.

The Quebec demonstrations can't be dismissed as simply an example of the province's strong tradition of social activism, and neither are they the actions of selfish youths who aren't satisfied with the lowest post-secondary tuitions in North America.

In an April, 2003, speech, Harper defined social conservatism as «respect for custom and traditions (religious traditions above all), voluntary association, and personal self - restraint reinforced by moral and legal sanctions on behaviour.»

It places Wolfe in the great tradition of social - commentary novelists, a lineage Wolfe hailed in his great Harper's essay, «Stalking the Billion - footed Beast.»

«Many of us,» he writes — that would be many of the «social - justice» Catholics who belong to that «older American tradition» — «see gay marriage» in a positive light.

I have a great respect for the Roman Catholic tradition in political and social thought, and believe that some of the most interesting and «provocative» contemporary commentators depend very heavily on that tradition.

Once the traditional one man, one woman union is open to question, then there is no reason for the government to continue to interfere in what has always been a social and religious tradition.

The Virgin Mary, the Holy Family, the Transfiguration, the Crucifixion, and the like — not an abandonment of traditions at all, but a devotion to them by a man in social transition.

In the current patrimony of Russia — whether cultural, historical, social, philosophical, or religious — there is only one tradition that is being passed on to the next generation.

But in the absence of such means, the tradition of just war views armed conflict as an appropriate way to resist evil, protect innocent lives and restore just social relationships.

Christine Pohl is professor of social ethics at Asbury Theological Seminary in Wilmore, Kentucky, and author of Making Room: Recovering Hospitality as a Christian Tradition (Eerdmans).

Almost forgotten in the last two decades of his life and completely forgotten today except by students of American religious history, Ward was a nationally prominent radical in the early twentieth - century tradition of Walter Rauschenbusch's Social Gospel movement.

The two notes of individuality defined in a social world and action or embodied belief, which we saw are characteristic of Scriptural stories, are also, according to Auerbach, the central qualities of the Western literary tradition.

In his thinking, therefore, there was no break in the continuity of the social group; the church was God's true people, inheriting the promises and carrying on the great tradition of IsraeIn his thinking, therefore, there was no break in the continuity of the social group; the church was God's true people, inheriting the promises and carrying on the great tradition of Israein the continuity of the social group; the church was God's true people, inheriting the promises and carrying on the great tradition of Israel.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

The Jewish scholar Joseph Klausner, for example, holds that the Pharisees and Sadducees were justified in their attacks on Jesus because he imperiled Jewish culture at its foundations, and that by ignoring everything that belongs to wholesome social life he undercut the work of centuries.2 Others within the Christian tradition have felt considerable uneasiness lest the words of Jesus about nonresistance imperil the civil power of the State, or his words about having no anxiety for food or drink or other material possessions curtail an economic motivation essential to society.

In place of the testimony of one man, we have the «social» tradition of a whole community, the widely shared possession of a whole group — of two groups, in fact, the Palestinian and the RomaIn place of the testimony of one man, we have the «social» tradition of a whole community, the widely shared possession of a whole group — of two groups, in fact, the Palestinian and the Romain fact, the Palestinian and the Roman.

We have to bring together all of the social forces including in those countries where the national traditions mean that it is mainly the associations and NGOs which are active more than the trade unions which tend to be stuck on a professional level rather than in a wider capacity.

Asked in The Kingdom of God in America, this question was reframed in Christ and Culture as a relationship between a social tradition that seeks to conserve its customs and «the power and attraction Jesus Christ exercises over men.»

It also shows how it is able, because of this, to achieve the critical freedom which is related to the history of social freedom... The Biblical traditions and the doctrinal and confessional formulae that are derived from these traditions appear in the light of this interpretation as formulae of memoria.

What is called for is an ethos, a tradition of social practices that are self - consciously vigilant in self - examination in these regards.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

-LSB-...] the proponents of Populorum Progressio -LSB-...] would seem to be promoting a «hermeneutics of rupture» when they claim that the tradition of Catholic social doctrine began anew with Populorum Progressio — a claim that at least some passages in Caritas in Veritate can be interpreted to support.

Some concern for personal liberty and social order is present in these traditions.

Its emphasis on social and communal relationships as the defining element in its religious worldview made it the most attractive option for the growing number of suburban Jews looking for a sense identity and tradition in suburban yenemsvelt.

Other Buddhists have found grounds for a more active involvement in social issues in Buddhist traditions.

Sources for socially engaged Buddhism can certainly be found in Buddhist traditions, and Buddhists can point to important instances of social action for noble causes in their history.

And if moral education is first and foremost an immersion in a particular comprehensive social tradition, then we ought to pay a great deal of attention to what concepts and practices we admit into our traditions, and which ones we deliberately weed out to the best of our ability.

That a congregation is constituted by enacting a more broadly and ecumenically practiced worship that generates a distinctive social space implies study of what that space is and how it is formed: What are the varieties of the shape and content of the common lives of Christian congregations now, cross-culturally and globally (synchronic inquiry); how do congregations characteristically define who they are and what their larger social and natural contexts are; how do they characteristically define what they ought to be doing as congregations; how have they defined who they are and what they ought to do historically (diachronic study); how is the social form of their common life nurtured and corrected in liturgy, pastoral caring, preaching, education, maintenance of property, service to neighbors; what is the role of scripture in all this, the role of traditions of theology, and the role of traditions of worship?

It may be that the relational view of humanity embedded in the social statements of so many traditions already offers that kind of convergence.

Unless we feel the effects of environmental damage directly, as do so many of the poor, or unless we are enriched by cultural perspectives that are explicitly biocentric rather than anthropocentric, as are many influenced by African, Asian, and Native American traditions, we tend to disregard nature in our social analyses and in our concept of full community.

But our work together thus far has already established several points that may have an important bearing on the future of theological education in America: (1) the party - strife between «evangelicals» and «charismatics» and «ecumenicals» is not divinely preordained and need not last forever; (2) the Wesleyan tradition has a place of its own in the theological forum along with all the others; (3) «pluralism» need not signify «indifferentism»; (4) «evangelism» and «social gospel» are aspects of the same evangel; (5) in terms of any sort of cost - benefit analysis, a partnership like AFTE represents a high - yield investment in Christian mission; and (6) the Holy Spirit has still more surprises in store for the openhearted.

At a time when both the pastoral counselor and the spiritual director are borrowing profusely from the psychiatrist, the social worker and the psychologist, Lifton is going in another direction and challenging the secular therapist to reclaim some of the wisdom of these more ancient traditions of the cure of souls.

The task of the missionary today, it was maintained, is to see the best in other religions, to help the adherents of those religions to discover, or to rediscover, all that is best in their own traditions, to cooperate with the most active and vigorous elements in the other traditions in social reform and in the purification of religious expression.

«Most people were poor by today's economic standards, but they were rich in moral values, family relations and social traditions.

Racial stereotypes are invented in order to make possible standard responses to members of supposed races, and thus to help maintain established social traditions and distinctions.

We also have an excellent study of the development of Christian tradition regarding homosexuality: John Boswell's Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century (University of Chicago Press, 1980).

Such a commitment places Volf at odds with two formidable rivals in the contemporary world: (a) those ecclesial traditions (Roman Catholic and Orthodox) that insist that the «constitutive presence of Christ is given only with the presence of the bishop standing in communjo with all bishops in time and space» and (b) those postmodern cultural and social standards that are grounded in individualistic and consumer - driven life styles and that simultaneously relegate all religious experience to the nether regions of the privatized soul.

Bargaining and barter were and are known in all the cultures that have developed moral and religious traditions, most of which have well - known maxims and principles that deal with the vast spectrum of social and moral issues, from fair weight to marriage contracts, bred in the marketplace.

This latter tradition is the tradition that includes the Augustinian conception of good politics as a just, and thus peaceful, social order; an associated conception of international relations; and the idea of just war defining the instrumentality of the just use of force in the service of both.

In Cox's words, «Jesus Christ comes to his people not primarily through ecclesiastical traditions, but through social change.»

This tradition stressed civil and political rights and generally neglected the social and economic and cultural rights required for these civil and political rights to be realized even in Europe.

There is in the social sciences a rather well - established tradition that disputes the idea — as a theoretical proposition — of some intrinsic requirement for an all - embracing conception of meaning.

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.

Within the common tradition, the meaning of the phrase becomes clear if we make a necessary distinction between authority and other forms of social control; in particular, domination, manipulation, and persuasion.

We know tradition as a living social process constantly changing, constantly in need of criticism, but constant also as the continuing memory, value system and habit structure of a society.

Inspired by the New Testament's vision of human community, they argued that Christianity is a fundamentally social movement, and the job of theology is to purify the Christian tradition of its interest in heaven above.

At a meeting of the National Council of Churches he asked, not for any legal restriction but a «a voluntary agreement among religious leaders of all faiths that from now on they would not resort to conversions because the social logic of conversions is not valid now», that the promise of liberation from caste structure has not been fulfilled as proved by the fact that it persists in all religious communities; and any attempt to organize Hinduism as a religious community like others of the prophetic tradition has been a failure.