Sentences with phrase «spiritual history of the world»

Altizer's response to this whole discussion was that the meaning of the word God in the spiritual history of the world can not be determined by a few theologians acting in the privacy of an academic discipline.

Not exact matches

The answer is, that without a grasp of the history of the Christian church, no thoughtful person can hope to understand the spiritual, moral» even the geopolitical» world in which he lives.

It's refreshing to read through Bessey's spiritual and theological narrative peppered with thoughtful and insightful reflections on interpreting Paul's biblical stance on women, and a beautiful litany of women in scripture and world history whom God has equipped and used to further God's purposes in the world.

For a better understanding of the history of the Papacy and the spirit the Pope serves we invite you to read the articles «Papal Infallibility, Contradictions and Spiritual Blindness», «The Mystery Babylon» and «Popes and the Princes of This World», listed on our website http://www.aworlddeceived.ca

I find, on the contrary, that it is much more difficult today for the knowing person to approach God from history, from the spiritual side of the world, and from morals; for there we encounter the suffering and evil in the world, which it is difficult to bring into harmony with an all «merciful and almighty God.

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.

The spiritual vision of modernity as we know it in ideology and practice has emphasized three aspects of realty, namely progress through differentiation and autonomy of individuality; the concept of the world as history moving towards the Future through the creativity of human rationality; and the ethos of secularism as the basis of social ordering.

The Christian world order means that there is an enduring stream of spiritual power that runs through the ups and downs of history, because God is the Lord of history.

Needed is a foundation for uniting a radical understanding of God's action in history with radical individual and corporate discipleship in the world — namely, reflection which results from depth experience, the spiritual life, the interiorization of faith through meditation, prayer and corporate worship.

The chapter headings give us an overview of the work: Ignorance of Scripture is ignorance of Christ: the theological project of Joseph Ratzinger; The critique of criticism: beginning the search for a new theological synthesis; The hermeneutic of faith: critical and historical foundations for a biblical theology; The spiritual science of theology: its mission and method in the life of the church; Reading God's testament to humankind: biblical realism, typology, and the inner unity of revelation; The theology of the divine economy: covenant, kingdom, and the history of salvation; The embrace of salvation: mystagogy and the transformation ofsacrifice; The cosmic liturgy: the Eucharistic kingdom and the world as temple; The authority of mystery: the beauty and necessity of the theologian's task.

One will not fail to notice — although I have suppressed many of the details here — that rites of passage take the male as paradigmatic, that the founders of the major world religions have all been male, and that spiritual quests as recorded throughout history add up to a kind of Million Man March.

The greatest consequence of Kant's thought for the history of theology was its separation of the sphere of distinctively human existence — the moral, spiritual, and historical — from the sphere of the phenomenal world in which scientific thinking is relevant.

This is the perfect age to begin nurturing your child's spiritual side as a way to give her strong moral footing, a sense of family history, and a connection to her community and the larger world around her.

For, the first chapters of the Book of Genesis were never meant to be taken as history or science, as «eyewitness» accounts, either of God or of someone impossibly «interviewing» God, but as a spiritual, theological, and mystical statement about God's relationship with the world; as an «aetiological myth,» to use Rahner's phrase, that provides an explanation, based on the human author's contemporary experience, of how things must have gotten to be the way we see them.

Spiritual and open to discussion about religion, history, cultures of the world.

It is suitable for students age 11 and up who are ready to read about a time and lifestyle that differ from their own, and are able to take an interest in larger, challenging themes of life (the passage of time, spiritual beliefs, the natural world, money and government affairs, history, etc.) This eBook contains reading comprehension sheets to go with the novel.

While some may seek divine intervention, a spiritual awakening, or a religious pilgrimage journey, others come to Israel just to marvel at the history and culture of one of the oldest civilizations in the world.

Rosewood Luang Prabang opens today as an ultra-luxury escape within an idyllic hilltop forest in north central Laos, where guests are able to immerse themselves in the rich cultural history, spiritual heritage and diverse tropical landscape of Luang Prabang, a UNESCO World Heritage Site.

Painted in formal and spiritual unity, the diamonds, rectangles, and zigzags that comprise these sequences suggest foundational real - world materials: bricks, religious icons, single - celled organisms — things of which history and culture are formed.

While Ataman's World treats Islamic art explicitly, addressing directly the long history of calligraphy, Y. Z. Kami's portraits deal only indirectly with Islamic mysticism, particularly the Sufi tradition of spiritual development.

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.

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,