Sentences with phrase «with secularization»

The polarization process typified at Vanderbilt, and associated with secularization generally, has considered veto power by church officers as the essential and unacceptable feature of affiliation.

KC: Modernity's influence on traditional societies involves the emergence of the nation - state with secularization brought about by western technology and science.

I do not mean that now I have ceased being a modern man or become bored with secularization.

the same year in which Moltmann published The Theology of Hope, she published her first book, Christ the Representative: an Essay in Theology after the «Death of God», 32 She was impressed, like Metz, with the secularization of modem experience and recognized that this entailed a sense of the absence or «death» of God.

Not exact matches

The secularization of the churches hollowed out mainline Protestant denominations, but it did not end the American thirst for genuine contact with God.

My disagreement with Weigel on this point might be a quibble except that our differing understandings of what fueled cultural secularization point to different causes, and thus to different cures.

For his part, the Catholic theologian Paul Griffiths divides the book into diagnostic and prescriptive modes, with the prescriptive being «very Catholic in tone and substance» and indeed «the book's engine,» despite the genealogical diagnosis of secularization that occupies most of the pages.

The radical secularization that has transformed Christianity's heartland into the most religiously arid half - continent on the planet has at least as much to do with the craven surrender of ministers of the gospel to theological and political fads, and their consequent loss of faith, as it does with the impact of urbanization, mass education, and the industrial revolution on Europeans» understanding of themselves.

The questions of secularization and the Judeo - Christian tradition have everything to do with the culture wars in which our society is embroiled.

At the same time, encounters with people of faith throughout the world led him to question and then, in The Desecularization of the World, to abandon a central tenet of secularization theory» that the future of religion is extinction» he had advanced in The Sacred Canopy.

With increased secularization, we value life more.

Harvey Cox, the theological popularizer and prophet who wrote The Secular City in 1965 in celebration of the new freedom given to us by secularization and urbanization, has since that time shifted his emphasis to deploring the threat of technological imperialism.61 He believes that technology and its artifacts currently «release emotions incommensurate with their mere utility,» i.e., they «arouse hopes and fears only indirectly - related to their use.»

The general secularization of our society with its multitude of competing claims crowds religion to the wall.

My second question has to do with the nature and extent of secularization and the response appropriate to it.

His proposal is for a future of increasing secularization that does not bring with it a profanation of Islamic culture, with the result that Islam will be seen as not only compatible with but strongly supportive of reason, freedom, and democracy.

Therefore, for Altizer, secularization is good insofar as it destroys that God who is different from man, but bad insofar as it also eliminates the religious instinct, the awareness of the Sacred, that divine dimension of experience which is intuited as identical with man's own ultimate being and destiny.

In any event, those who during most of the twentieth century were weaving statistics and theories into a grand and confidently told story of the secularization of the world are now having to cope with a quite different story that seems to be writing itself.

Whatever balance may be struck in these areas of mixed secular and religious services funded by tax money, the mixture is inherently unstable and will tend to move in one direction or the other, usually toward increased responsiveness to broader interests than those of the sponsoring church (which is often called «secularization»)-- a process seen in church - related colleges and hospitals even without tax funding, which merely makes it happen quicker and sometimes with the force of law.

I propose to study first an archetypical case: a secularization that occurred swiftly, with little anticipation, then a rush of public events, then a formal severance between the parties, and lastly a slow, even protracted process whereby the spirit and loyalty and identity of the institution is drained of manifest faith.

This was but a logical application of the principle of secularization itself, which wished neither to sponsor nor to countenance any overlap of the community of academic inquiry with the community of credal conviction.

People of a skeptical disposition commonly suppose that because modern science has provided them with a reason to disbelieve the claims of religion, or because they think it has, modern science must therefore be the generating force behind secularization itself ¯ that historical progression, evident in the West since the Renaissance, in which habits and institutions are less and less influenced by religious doctrine.

Secularization has to do above all with outward practice, not with inward conviction.

As Christianity spread across Europe it brought the message of secularization with it.

This approach has also led to the secularization of vast areas of public life, marginalizing citizens with deep religious convictions.

The secularization of the breast occurred in intimate interaction with these social realities.

Greeley agrees, with the caveat that it is not desecularization because, outside the academic imagination, there was no secularization to begin with.

17 Eric Mascall, in a review of W. Richard's book, Secularization Theology, in The Thomist, 32 (1968), pp. 106 - 115, says that «existentialist theology is out of harmony with what modern science tells us about man.»

Today with the increasing secularization of our society, the word «vocation» has almost lost any religious connotation.

Ireland's recent decision to approve same - sex marriage, by popular referendum, has left the country's Catholic reputation in ruins.Of course, this shift didn't come about overnight — secularization has been in the works for some time — but the vote reinforces the feeling of a dramatic break with Ireland's Catholic heritage, and a step into an uncertain future.

The secularization of the values of peacemaking left groups such as the Women's Peace Party and the Women's International League with only a quasibiological link between these values and women's influence, however.

Leonard Hodgson, in his review in Theology of The Secularization of Christianity, made this point about Mascall; and he made it with such clarity and precision that I need only mention it here.

The Enlightenment, with its assertion of the autonomy of human reason, is also a factor in the process of secularization.

Of course, the more spiritually minded often circumvented these issues with a species of methodological secularization.

Second, secularization increasingly carries with it a relative separation between religious space and socioeconomic space, resulting in a disentangling of religion from other public aspects of community life.

But the suggestion is this: that secularization is rapidly bleaching the Catholic character out of that church's universities and colleges, with all the elements we saw typified in the Vanderbilt story.

Whatever may be the case with the new theologians who are influenced by «secularization», by «the death of God», or the existentialist conceptuality provided by Heidegger — and here John Macquarrie is an exception, since his Principles of Christian Theology does include a consideration of the subject — not many theologians who prefer to approach the re-conception of Christian theology with the use of «process thought» have published extended studies of «the last things»; or, if they have, I have not come across them.

The secularization of America means that appeals to «traditional family values» do not establish points of contact with the «silent majority» of Americans.

The emergence of the new world, with its increasing secularization, has brought about the dissolution of the medieval Christian mythology.

Nevertheless, the logical goal of this «secularist» (as different from an «open secular») interpretation is that the State should be a sort of anti-theo «theocracy» with some anti-religious ideology as its established «quasi-religion», promoting secularization of all public life.

Of course, this shift didn't come about overnight — secularization has been in the works for some time — but the vote reinforces the feeling of a dramatic break with Ireland's Catholic heritage, and a step into an uncertain future.

In Europe itself, the forces of secularization, allied with economic affluence, have made dramatic progress in alienating the popular mind from the Christian origins of Western culture.

What little difference exists between these two views revolves around whether religion's diminution (secularization) occurs automatically with pluralization or instead will occur only if the «holding in abeyance» is helped along (as by a changing legal order).

It is useful, I think, to look at secularization in the same way — as standing in ongoing interaction with countersecularizing forces.

More typical, however, are the church - related colleges and universities that have experienced significant secularization and that have maintained only a thin connection with their religious heritage.

Already in the early 1960s, when I was working with Thomas Luckmann on new ways of formulating the sociology of knowledge, it had become clear to us that secularization and pluralism were closely related phenomena.

He chooses this tome when a significant body of literature has for over a century pointed to the Reformation as the Rubicon of secularization, beginning with Max Weber's seminal The Protestant Ethic and the Spirit of Capitalism in 1905.

With the trend toward the secularization of Christianity, the distinction between the supernatural and the natural loses much of its validity.