Sentences with phrase «spiritual history and tradition»

The confusion on the Assembly floor in Vancouver reflected the fact that Christians have not been enabled to think theologically about the religious faith of their neighbors, as believing and praying (or meditating) people with a spiritual history and tradition of their own.

Not exact matches

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

As we attempted to outline in our last editorial, when we search the pages of human history we do find such a line of spiritual and religious tradition that not only claims the direct authority of the Absolute Transcendent One whose name is «I Am Who I Am», but is also coherently developmental in doctrine and in providence across millennia.

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).

Unfettered by older Pentecostal history and traditions, these new sects attract experience - hungry charismatics who long for fresh spiritual encounters and who often mistrust institutional church ties.

The church therefore would seem to have much to offer the New Urbanist enterprise out of its own long intellectual and spiritual traditions — not least a serious and sophisticated view of human nature and human community, a pastoral mandate to serve rich and poor, and a long history of urban and architectural patronage.

All I am saying, is that historically the church, like most churches, have an infinitely longer tradition, goal and history of positive spiritual guidance and positive impacts on the world than they have negative.

My own sense is that the true vitality lies with congregations that are able to take the contemporary interest in spiritual life and growth seriously and yet are able to draw on the riches of Christian tradition and history to do so.

There is a steadfast tradition in the 40 - year history of the Alcoholics Anonymous fellowship that practically every member has had a spiritual experience which «quite transforms his outlook and attitudes.»

«Learning to live together, by developing an understanding of others and their history, traditions and spiritual values and, on this basis, creating a new spirit which, guided by recognition of our growing interdependence and common analysis of these risks and challenges of the future, would induce people to implement common projects or to manage the inevitable conflicts in an intelligent and peaceful way» (Delors et al., 1996, p. 22).

Natalie Brown: While earning my Master's degree in Native American Studies at Montana State, I spent two years learning a little about Native American history, spiritual traditions, federal law and policy, and contemporary issues like poverty and sovereignty.

ALISON SAAR, «Bearing» @ Museum of the African Diaspora San Francisco Los Angeles - based artist Alison Saar explores African American culture and history, including the legacy of slavery, spiritual traditions and the generational experiences of black women.

The exhibition title references many facets of arts and culture traditions from ancient history to the modern day, arising out of Smith's meditations on the number's spiritual significance as a marker of immortality, as well a number of noteworthy cultural and historical facts and figures featuring the number itself.

Moore's self - identification (petit or «tit in local parlance) with the mercurial Rockmore as a kind of spiritual protégé positions her within both local history and artistic traditions.

Drawing on a wealth of concepts and subjects from the atomic and the cosmic, geometry and optics, to time, rotation and visual perception, Seeing Round Corners will also include a selection of objects and images from world cultures, religions and history such as scientific instruments, technological images and works from spiritual and mystical traditions.

Working from the dual vantage points of South Africa and Europe, the project considers plants as both witnesses and actors in history, and as dynamic agents — linking nature and humans, rural and cosmopolitan medicine, tradition and modernity — across different geographies, histories and systems of knowledge, with a variety of curative, spiritual and economic powers.

While some emphasize the power and spiritual intensity felt when viewing Sime's works, others note the figurative and abstract traditions of Ethiopia's modern history, evident in the objects Sime creates.

Nov. 11, 2015 — April 3, 2016 ALISON SAAR, «Bearing» @ Museum of the African Diaspora San Francisco Los Angeles - based artist Alison Saar explores African American culture and history, including the legacy of slavery, spiritual traditions and the generational experiences of black women.

Huang Yong Ping and Chen Zhen are Chinese - born artists living in Paris who share deep spiritual and metaphysical roots in Taoist thought and employ Western avant garde art strategies to explore such contemporary concerns as the interplay of nature and the artificial; tradition versus progress; and history and ideology in a worldwide consumerist society.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

Culture, religion and language rights are contained in articles 11 - 13 of the Declaration: right to practice and revitalise their cultural traditions and customs, right to practice and develop their spiritual and religious traditions, customs and ceremonies; right to revitalise, use, develop, and transmit their histories, languages, oral traditions, philosophies, writing systems and literatures; and right to interpretation for political, legal and administrative proceedings where necessary.

The Declaration recognises and affirms that our inherent rights, in particular our rights to our lands, territories and resources, are derived from our cultures, spiritual traditions, histories and philosophies and must be promoted and respected.