Indeed, the task for the subjects of theological education may be as much the making of new forms of relationships to God, self, others, traditions and
society as the articulation of right ideas.
Sensuality in the individual has its counterpart in
society as anarchy (destroying the unity of the group).
An entity not a part of the objectified society, but of some other, may perceive the form of
the society as an objectified property of the society.
8So essential is the occurrence of order to the constitution of
a Society as an existent thing that Whitehead contends, «a non-social nexus is what answers to the notion of «chaos»» (PR 72/112).
Two other vital components are consciousness or level of consciousness and impact on
society as a whole.
A civilized
society as one is actually many, and as many it is potentially one, or what amounts to the same thing, a civilized society is really many and ideally one.
To this question we now turn in an analysis of human
society as it stands in relation to the Kingdom of God.
Niebuhr said that it is the recognition of original sin and the paradox of grace in
society as well as in the individual.
It follows too that because of the enduring continuity of its now definitive social order,
the society as a whole transcends individual constituent activity and survives in its own right despite the constant changes in its membership.
But an outwardly homogeneous Christian
society as the given sphere of freedom does not necessarily imply and guarantee that the Christian ethos is really realized in faith, hope and love and thus really produces eternity.
Because this type is open to
society as a whole, it is best led by a «priest» who cares for the needs and encourages the growth of an ongoing community.
While the quality of endurance does pertain to
the society as a whole and not to its constituents per se, nonetheless the reality of that endurance is vested in the many who are solely responsible for bringing about the continuity of social order which ensures the endurance of civilized society.
In the good earth, and in such glimpses of the Good
Society as we have we discern a deeper reality upon which these depend.
Institutions themselves, however, are hardly the final word, for they contribute to larger groups that are more loosely organized to create a culturally defined
society as a whole, bound together as a unit through mutually albeit somewhat loosely reinforced language and customs.
FOBTs may work for the bookmakers and the taxman - but not for problem gamblers, their families or
society as a whole.»
Still more striking, liberated slaves are to be given generously of their masters» produce, a clear effort to meet the situation where formerly the slave, after his years of service, went out into
society as poor as he had been six years before and hence liable soon to lose his freedom again.
Within the institution, this reflection - projection process creates the peculiar intersubjectivity of the institution, nuancing and intensifying the institutional purpose, and therefore creating the power of the institution's psychic impact on
society as a whole.
Speaking of the efficacy of
a society as a whole, via its inherited social customs and the like, Whitehead makes the following point: «In the end nothing is effective except massively coordinated inheritance» (AI 64).
A great many of our contemporaries, perhaps the majority, still regard the technico - cultural knitting together of human
society as a sort of para-biological epi - phenomenon very inferior in organic value to other combinations achieved on the molecular or cellular scale by the forces of Life.
Certainly most animals like captive gorillas can't live in
a society as our equal because they may be dangerous.
This renewal requires a commitment to fundamental values within a framework of belief - in this case Christian faith - that is in dialogue with other frameworks.49 From a similar perspective, Robin Gill sees the primary function of the church in
society as that of generating «key values which alter the fundamental moral, social, and political vision.»
Whitehead further elaborates the status afforded
a Society as an enduring existent by citing both its essential and accidental qualities, noting therewith its unique metaphysical status as compared to that of an actual entity.
Besides, to treat a civilized
society as purely the same as any other type of event in nature would be to downgrade the significance of one of those things Whitehead finds most peculiar to the human species, namely, civilization.
There is no centrally consolidated social experience which has dominion over the affairs of
society as a whole; and consequently, a civilized society is not a subject as such, either structurally or functionally.
Prophetic ministry, he says, should articulate general values for
society as a whole, but specific moral, social, and political implications are for individual church members only.
However, I do not think it especially helpful to think of civil
society as part of an effort to «fix» something, whether it be the overweening state or the «corrosions of the market and its protean values.»
Human
society as well as the individual can know the sanctifying power of grace.
And even though for Whitehead human social interrelationships are primarily instinctive (owing to the «sympathetic» nature of human experience), nonetheless it requires the repetitive occurrence of inherited social activity to establish a social order stable enough to secure the continued social interaction of individuals, and therein the endurance of
society as a whole.
It recognizes the complexity of
society as a fabric made from many interwoven threads — economic and political, social and cultural, philosophical and spiritual.
Whitehead speaks of a structured
society as one that «provides a favorable environment for the subordinate societies which it harbors within itself» (PR 99).
But things are finally shaping up, in the MCU and
society as a whole.
It is the medical field in which the Protestant church can be heard most decisively by
the society as a whole when it claims that its ministries complement China's drive for scientific and technical advancement.
The extremists of christianity are just as harmful to
society as the extremists of islam.
yes — but it is also responsible for some of the best parts of
our society as well.
Mormonism will slowly fade from
society as will contemporary Christianity and Islam because of the obvious problems with the founders of these religions especially their angelic / satanic hallucinations and related prophecies.
Teaching them that knowledge rather than fear is the acceptible will do wonders for
society as a whole in many many many ways.
This in turn was woven into
society as it developed.
Socialism, as they understand it, meant that
society as a whole would order its economic life for the good of all.
This means that, on Holloway's perspective, they also flow out of the structure of nature and of human
society as it is fulfilled in the direct and personal enfleshment of God the Son.
Resistance to identifying the common good of
the society as a whole finds support among some of the communities I have mentioned.
Paul's answer to the question as to what the vices are that characterize
society as a whole including those who criticize other individuals within it is found in Romans 1:28 - 32.
Because those of Faith are just as much of a members of
society as anyone else.
It was much more difficult to anticipate a righteous
society as a possibility in history.
They could become centers of health not only in the Korean - American community but in
the society as a whole.
Our Western culture has moved so rapidly in the past half century, our ways of thinking have been so affected by the scientific, technological, and secular advances, that our situation seems divorced almost completely from
society as presupposed in biblical and traditional theological thinking.
In their reaction against the modern responses to diversity, some resist any effort to identify a common good for
the society as a whole.
Society as a whole is distorted.
They can provide a perspective on the larger
society as a whole that may prove illuminating and renewing to that larger society.
The principal argument for abortion for a disabled child is that the child's life will not be worth living, that it would be a burden to the child himself or herself, to those who have to care for him or her, and to
society as a whole.
If you don't Pray for 5 times a day or you don't go to church on Sunday nothing will happen to
the society as whole but it's only your faith keeps you haunting for not doing so.