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tower stood, this conflict led him to be in touch with secular NGO s and he became aware of how the construction project would impact the health of the land and the people living near it. As he explained why he had come to take a stand against the project, he equated the cell tower in his community to

In: Exchange
Author: Elayne Oliphant

, and religious life.” 13 In describing the banlieue as “China,” Lhande was not referencing the national origins of those he found living there. Rather, he used the term to emphasize what he saw as a powerful contrast between Paris and its surrounding municipalities, and highlighting that which

In: Exchange

that arises again and again. Liberal political communities usually comprise today people with different geographical and cultural origins, different ideological convictions, different sexual orientations, people with different life plans and preferences, etc. There is also broad consensus at a basic

In: Catholicism and Religious Freedom

the present question as follows: Natural law, the objective sense of interpersonal relationships, leads us to see the other not as an object, as a means or thing, but as a subject, as a being who consciously and freely takes his life into his own hands, as master of his actions, as source of

In: Catholicism and Religious Freedom

orientation to the truth, or at least for a commitment to certain cultural standards (one could well say: for a predetermined idea of the good life). For Utz, this idea may in some respects also exist in the liberal democratic state, in that on the one hand liberalism is also a worldview, and on the other “an

In: Catholicism and Religious Freedom

that he discusses the mind’s self-knowing on the level of se cogitare (self-thinking, trin. 10,7, 320/2), and regards this as a living style ( secundum naturam suam uiuat, trin. 10,7, 320/2). In other words, he now considers the question of the mind’s self-knowing as a matter of spirituality. In

In: Trinity and Grace in Augustine

know that their newly acquired land for farming and shelter would be leased to foreign companies in the future, thus bringing to an end their chances to make a living. Secondly, this leasing project was selected because of its large-scale plantation model. It was assumed that the community would gain

In: The Church, Transnational Land Deals and Empowering Local Communities in Northern Ghana
Author: Amos Yong

wrongly, the spectacular, while democratic charisma attends to the everyday through insisting that each of us, in all of our humanness, matters, and can be a conduit (a mediatory channel) of democratic life. St. Paul actually says something similar in the section of his first letter to the Corinthian

In: Pneuma

the Bible regarding prosperity that can shape one’s theology: first, no way of life should be a stumbling block to others. One should not flaunt his or her wealth. So the prosperity preachers with gold-laced suits, private jets, and Bentleys are not living abundant lives, but vain and immodest lives

In: Pneuma

Maliovantsy, named for their founder, Kondrat Maliovannyi, worshipped him as “the Incarnation of the Word of God, who gave them spiritual life and served as the Living Book of the New Testament.” They acted in ways that would later characterize Pentecostalism, i.e., dancing, jumping, shaking, quaking, rolling

In: Pneuma