Sentences with phrase «social traditions as»

Not exact matches

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.»

Maybe Alberta won't keep with tradition and relegate them to the trash heap of history as they did with the United Farmers party and the Social Credit.

The early monastic tradition appears to have inherited this attitude, with the result that work often came to be seen as a debasing and demeaning activity, best left to one's social» and spiritual» inferiors.

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).

He will broke no compromise with institutionalization, which is ultimately what he thought the social traditions of human cultures promoted, even as he resisted a liberalization that secularized the gospel.

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.»

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.

America, on the other hand, a strong tradition of respect for individuals as morally autonomous beings frustrates contemporary attempts to provide social solidarity and hence a socially informed sense of identity.

The American Coptic community is close - knit: The tradition's churches tend to be social hubs as well as religious centers.

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.

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?

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.

The premium placed on marriage as the ideal site for lifelong love and childbearing by most of the world's major religious traditions, the social value attached to the wedding rite, and the support accorded a wide range of marriage - friendly norms by most religious traditions all probably help to explain the religion - marriage connection found across much of the globe.

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.

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 participate.

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.

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.

We know tradition now not only in the form of social rigidities resistant to change but as the dynamic structure of modifiable habits without which men do not exist as men.

But it depends upon their giving up both their uncritical acceptance of the present ideology of modernization identifying it with Christianity and any revival of primalism in a militant and fundamentalist way in the name of their self - identity, and evaluating both modernity and tradition in the light of Christian personalism i.e. the idea of human beings as persons in community, and all natural and social functions as sacramental means of communion in the purpose of God.

Reformation traditions have introduced Christ as individual person for each individual; and this has severely limited social dimension of Christ.

While debate over the understanding of Biblical interpretation lies at the heart of current evangelical discussions concerning women, differences in theological tradition lie at the center of discussions over social ethics, and disagreement over one's approach toward the wider secular culture is surfacing as the focus of controversy regarding homosexuality.

As we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditionAs we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditionas they do on the matter of conflicting loyalties to ecclesiological traditions.

Republican religion did much to lay the historical groundwork for the tradition of religious liberty and limited separation of church and state, as it did to nurture creative minorities like the abolitionists, social gospelers, and civil - rights protesters.

The current impasse in evangelicalism over social ethics provides us a model for exploring how a dialogue between conflicting theological traditions can aid theological formation as evangelicals seek to apply concretely their theoretical commitment to Biblical authority.

So I don't doubt that Yale Law School has taken notice of the Catholic tradition of legal and social teaching, the tradition that five sitting justices have explicitly acknowledged as important in their own thinking» even to the point of reading Pope Benedict XVI, giving a seminar on Catholic social thought, and (imagine!)

I claim that Vosper, rather than blowing her own horn or trying to make a buck off the church while she can — as some have accused — is actually working in the spirit of Bishop Pike to bring about this same honest re-examination of traditional beliefs, polity, and social awareness and action as someone who appreciates the tradition and all it holds dear, but only in a different way than the church would wish.

He will have to carry out his office as a service because at his back there will no longer be any, or hardly any, earthly social power of tradition or the great mass of those who will always obey in any case.

The divine aim to raise up persons whose goals and values are identical with God's goals - for - them and whose actions are complementary to the divine activity succeeds, therefore, only in so far as social ends and cultural traditions are also in harmony with the divine.

In the philosophic tradition it is the idealists rather than the naturalists who have made the fullest place for this insight into the essentially social character of human existence, though contemporary naturalism as in Mead, Dewey, and Wieman has achieved a similar perspective.

That choice is to recognize what the Bible and such exemplars of the Christian tradition as Augustine have taught us: to see and trust that the church and not any nation - state is preeminently the social agent through which God works God's will in history.

Certain aspects of that tradition remain vibrantly meaningful as psychological, ethical, social and historical insight, expressed often in irreplaceably poetic and mythical form.

Respect for truth and respect for persons as part of the general social tradition are needed for science to survive.4

Waldstein correctly cites my book Religion, Truth, and Social Transformation as an articulation of the Reformed tradition.

As social scientists assist pastor and people in developing a rich fund of the stories, traditions, world views, character, symbols, and rituals of a congregation, chances for God's Word impacting the congregation in profound ways are greatly enhanced.

Important as it is, however, this change has been along lines familiar to me from my background in liberal theology, including the tradition of the social gospel, and thus is a matter of deepening and broadening my thinking more than of substantially revising it.

Even though theology as a whole has not gone to these Hegelian lengths, from the very beginnings of Christian theology there has been a kind of social contract between philosophy and theology in virtue of their common concern for truth, and a very close association indeed between the Catholic traditions of theology and metaphysics.

Their attempts to adhere, however inconsistently, to a religious tradition she vigorously faults as a failure of political engagement, negatively contrasting this contemporary men's movement with the Social Gospel movement that arose early in the century.

From the outset, German Catholic social theorists and activists played a prominent role in addressing the social question, shaping what we now know as the Catholic social thought tradition.

At the same time the church is a community of the present, so that the inherited tradition and the social and biographical situation of the moment are always enmeshed with each other, Insofar as the tradition side retains the «gospel,» it has a certain primacy over the contemporaneous side; that is, Christ should transform culture.

This means that context — in the broad sense of cultural, religious, social, political and economical circumstances — and text — as Scripture in its process of transmission and interpretation, that is, its Tradition — do mutually interpret each other.

, a question deriving not so much from the Catholic tradition as from the dilemma of cradle Catholics caught up in the maelstrom of collapsing social norms and carnal yearnings unleashed by the sexual revolution of the «sixties, of which we can say, in Lady Bracknell's words»... I presume you know what that unfortunate movement led to?»

They differ markedly from each other as each rooted the proposed social ethics inm the specifics of his tradition.

All disciplined thinking, even when it proceeds — as most of it does — in the solitary confines of the study, derives from and therefore depends upon social processes like language and tradition.

Reform Judaism (known in Europe as Liberal Judaism) seeks to preserve the basic moral precepts of the Torah and other ethical aspects of Jewish tradition — including a passionate concern for social justice.

Upon such criteria as literary form, the nature of the tradition, the social and theological concepts underlying and the apparent motivation of the story, Gunkel classified the myths and legends of Genesis.

History suggests that American Protestants, despite their recent preoccupations with virtue and tradition, are probably just resting between their periodic commitments to social transformation (joining such causes as temperance, abolition, the social gospel and civil rights).