Now showing items 34893-34912 of 86160

    • I am a Muslim

      Salah, Muhammad Ashraf (Islam House, 2013)
      this book discuss about the foundations to be a Muslim. As a muslim, we have to believe in six things. fisrt thing, we have to believe in Allah as creature, then believe in the Angels, believe in the scriptures of Allah, believe in the Messenger of Allah, believe the Hereafter, believe the divine decree and pre destination.
    • I Appeal To Your Sense Of Shame Why Not Respond

      Bint Abdullah, Nawaal (Al-Haramain Foundation, 2000)
      Sister Nawaal fervently points to the dangers and the negative influence of western culture and moral values upon the habits and thought processes of many Muslim women. She asserts that such influence is neither passive nor haphazard and that it is a serious and substantial threat not just to Islamic values but to livelihood and values once held precious by mankind as a whole. Can it not be so when the evidence of reality is before our eyes! Could a clear-thinking believer see otherwise? Ours is a world where pornography is a multi-billion dollar industry. Sexual practices of all types are commonly and openly broadcast on television. Men and women speak openly on talk shows and other venues of the most graphic and lurid details of their sexual exploits, and women suffer more physical and sexual abuse than any other group. Even the president of the most revered nation on the earth has his most illicit sexual encounters graphically described for the world to read.
    • I bambini e i mezzi di comunicazione

      Benedict XVI (Pontificio Consiglio delle Comunicazioni Sociali, 2007-01-24)
      "Il tema della 41a Giornata Mondiale delle Comunicazioni Sociali, "I bambini e i mezzi di comunicazione: una sfida per l'educazione", ci invita a riflettere su due aspetti che sono di particolare rilevanza. Uno è la formazione dei bambini. L'altro, forse meno ovvio ma non meno importante, è la formazione dei media." p.1
    • I believe in the biblical historical Jesus

      Yri, Noroald (Scott Christian University School of Theology, 1987)
      "Rudolf Bulimann (1884-1976), a German theologian, held that we do not know much about the· historical Jesus. All ideas of supernatural nature in the Gospels, such as real iitcarnation, virgin birth, miracles and bodily-resurrection, are ip8o facto unhistorical but mythological, Bultmann argued. Further, the Synoptic Gospels give such a theological picture of Jesus that they cannot be historical. The historical Jesus is nearly lost from sight behind the "geschichtliche" Christ of the church's faith. But this, according to Bultmann, is no loss for theology, for faith cannot rest upon the security of historical research."
    • I Believe in the Holy Catholic Church

      Payne, Ernest A. (Baptist Historical Society, 1963)
      "'J1he creed is in three parts, the first affirming belief in God, Crea.tor and Father; the second setting out the facts about Jesus Christ . in terse, bold sentences, which sound-as Emil Brunner once said-almost like a police report. The third part brings together a number of beliefs. They sometimes appear almost hastily assembled, but are in truth closely related, indeed inseparable. They are not so much an appendix ,to what has gone before as its consequence, climax and crown . "
    • I believe in the Minister

      Sobey, Keith D. (Baptist Ministers Fellowship, 1983)
      "This title would be especially provocative if printed upon the cover of a book in the current "I believe" series published by Hodder & Stoughton. it would look distinctly odd! Provacative insofar as it would carry with it an unfashionable, almost reactionary flavour opposing the anti-clericalism of our times and mocking the general feeling summed up in the unforgettable:" 'ere e comes, the 'oly 'umbug, 'umming 'is 'oly 'ymn! 'ow I 'ate 'im!" it would look odd in the context of the current emphasis on the ministry as being the supreme activity of the church in general, rather than the preserve of particular people officially called ministers. Nevertheless I believe in the minister and would like to say why"
    • I Congreso De Teólogas Latinoamericanas Y Alemanas [I Congress of Theologians Latin American And German]

      Azcuy,Virginia R (Facultad de Teología Universidad Católica Argentina, 2008)
      "La producción teológica de las mujeres en los últimos años constituye una buena noticia en el ámbito latinoamericano y argentino. Como signo concreto de este caminar eclesial y académico, fue realizado recientemente el I Congreso de Teólogas en San Miguel. En esta memoria, se ofrece un breve informe sobre los antecedentes de la convocatoria, el programa de actividades y otros detalles significativos de este hito que abre perspectivas"
    • I DICO e la Chiesa

      Martinelli, Raffaello (Zenit, 2007-04-20)
      "I Vescovi hanno il diritto e dovere di essere custodi di una verità e di una sapienza che traggono la loro origine dal Vangelo e che continuano a produrre frutti preziosi di amore, di fedeltà e di servizio agli altri, come testimoniano ogni giorno tante famiglie. E pertanto hanno la responsabilità di illuminare la coscienza dei credenti, perché trovino il modo migliore di incarnare la visione cristiana dell'uomo e della società nell'impegno quotidiano, personale e sociale, e di offrire ragioni valide e condivisibili da tutti a vantaggio del bene comune. * La Chiesa da sempre ha a cuore la famiglia e la sostiene con le sue cure, consapevole, insieme con moltissimi altri, anche non credenti, del valore rappresentato dalla famiglia per la crescita delle persone e della società intera, per le quali l'esistenza della famiglia è una risorsa insostituibile. Per questo da sempre chiede che anche il legislatore la promuova e la difenda. * "Se ci si dice che la Chiesa non dovrebbe ingerirsi in questi affari, allora noi possiamo solo rispondere: forse che l'uomo non ci interessa? I credenti, in virtù della grande cultura della loro fede, non hanno forse il diritto di pronunciarsi in tutto questo? Non è piuttosto il loro - il nostro - dovere alzare la voce per difendere l'uomo, quella creatura che, proprio nell'unità inseparabile di corpo e anima, è immagine di Dio?" (BENEDETTO XVI, Discorso alla Curia Romana, 22 dicembre 2006). * Occorre guardarsi "da quell'atteggiamento pragmatico, oggi largamente diffuso, che giustifica sistematicamente il compromesso sui valori umani essenziali, come se fosse l'inevitabile accettazione di un presunto male minore" (BENEDETTO XVI, Discorso, 24-3-07). * I Vescovi offrono pertanto l'occasione alla coscienza di tutti e in particolare a quanti hanno la responsabilità di fare le leggi, di interrogarsi sulle scelte coerenti da compiere e sulle conseguenze future delle loro decisioni. * I Vescovi non hanno interessi politici da affermare; solo sentono il dovere di dare il loro contributo al bene comune, sollecitati oltretutto dalle richieste di tanti cittadini che si rivolgono a loro."
    • I Do Gay Marriage

      Brandeis Raushenbush, Paul (Huffpost Religion, 2013)
      "This year marks the 15th anniversary of my ordination as a minister. During that time I have done, well, I haven't counted, a LOT of weddings. Officiating at a wedding is one of the great honors of being a clergy person. Preparing couples spiritually for their life together and guiding them through the wedding ceremony that creates that sacred bond has provided me with some of the most profound moments of my ministry"
    • I Don't Know Why You Say Goodbye I Say Hello

      Long Westall, Cynthia (McMaster Divinity College in Hamilton, 2010)
      "This paper was given on April 1, 2008 as part of my installation ceremony into the position of Assistant Professor of New Tes-tament at McMaster Divinity College. My installation address was delivered with passion, laughter, and even some tears. In contrast, papers in journals, and for that matter, papers written for academic courses, are traditionally presented in the third per-son with an impersonal register as if they have a broad, almost universal context and were written with consummate objectivity. However, this address was subjective, embedded in a network of time, relationships, events, and experiences. I was tempted to remove some of the more personal history and remarks to render the article “more appropriate” for a journal. However, studies in linguistics have convincingly demonstrated to me that words have meaning in context, and the context of this article drove the content and contributes to its meaning without a doubt"
    • I don't own a house, but at least the lien is off my truck

      Patterson, Robert (Canadian Medical Association, 1997)
      "My wife was disappointed but understanding when we sold her car, an old beater she had inherited from her parents. Although I had been a doctor for 8 years and she worked part time as a nurse, the cost of insurance was straining our limited budget. Funny, but I never thought that the challenges of being a physician would include a week-to-week financial juggling act. Today, that juggling is the fiscal reality facing most new doctors."
    • I fondamenti teologici del pensiero politico agostiniano (The Theological Foundations of the Political Thought of St. Augustine)

      Dodaro, Robert (EUT Edizioni Università di Trieste, 2007)
      Augustine’s approach to politics and, hence, to political ethics, begins with consideration of the human being or “soul” and reaches its highpoint in the ideal of a Christian statesman, not in an ideal political order. Augustine offers no theory concerning the relationship between the church and the political order. On the other hand, the paper contends that his concept of the ideal statesman provides the elusive bridge in his thought between ecclesia and res publica. Augustine’s ideal of the Christian statesman is framed against the background of his reflections concerning Christ, because, in his view, Christ alone mediates true virtue to the soul, and therefore to the statesman. Augustine thus takes up the task in the City of God and in his letters to public officials to deconstruct all other accounts of political virtue – philosophical and religious – on the grounds that real virtue is to be understood exclusively as Christ’s virtue acting through the human soul. This principle is what characterizes the radical originality of Augustine’s approach to political ethics.
    • I Foro mundial de teología y liberación [I World Forum on Theology and Liberation]

      Villar, Evaristo (Centro de Evangelio y Liberación, 2005)
      "La inspiración inicial de este evento surgió durante la tercera sesión del Foro Social Mundial (FSM) en el 2002, también celebrado en Porto Alegre. Muchos de los teólogos y teólogas asistentes, entre quienes se encontraban las emblemáticas figuras de Sergio Torres y Leonardo Boff, vieron la necesidad de acercar la reflexión teológica al nuevo espíritu que está emergiendo en los FSM. Un espíritu que se podría definir como la toma de conciencia de una mayor “sensibilidad por los temas medioambientales”, como el incipiente y espontáneo “diálogo dentro del pluralismo religioso” y como la confluencia física de una “rica floración de movimientos sociales”. Sería un enorme despiste para la teología no acudir a esta cita que Juan XXIII no hubiera dudado en calificar como uno de los “signos de nuestro tiempo”" ["The initial inspiration for this event came during the third session of the World Social Forum (WSF) in 2002, also held in Porto Alegre. Many theologians assistants, among whom the emblematic figures of Sergio Torres and Leonardo Boff were, saw the need to bring theological reflection to the new spirit that is emerging in the FSM. A spirit that could be defined as the awareness of a greater "sensitivity to environmental issues" as the emerging and spontaneous "dialogue within the religious pluralism" and as physical confluence of a "rich flowering of social movements". It would be a huge oversight for theology not attend this event that John XXIII had not hesitated to qualify as one of the "signs of the times""]
    • I Foro social de rivasvaciamadrid [I rivasvaciamadrid Social Forum]

      Pereda, Carlos (Centro de Evangelio y Liberación, 2010)
      "Mis palabras quieren traeros el calor humano, la crítica social y la razón utópica de la Asamblea de Movimientos del Foro Social Mundial de Madrid. Se me ha invitado a hablar aquí en cuanto persona, una más, de las que han participado activamente en ese espacio en los últimos tres años. Un tiempo en el que hemos ido caminando juntos, poco a poco, bastantes colectivos de la comunidad de Madrid, y también de Rivas, en el que vamos definiendo por consenso un marco político común y formas concretas de organización e intervención social. Esta experiencia es lo que voy a intentar transmitiros brevemente" ["My words they want to bring you warmth, social criticism and the utopian reason Movements Assembly of the World Social Forum in Madrid. It has been invited to speak here as a person, a, for which they have been active in this space over the past three years. A time when we went walking together, gradually, many groups in the community of Madrid, and Rivas, which we define by consensus policy framework and concrete forms of organization and social intervention. This experience is what I will try to convey briefly"]
    • I Foro social mundial de Madrid temático [I World Social Forum Thematic Madrid]

      Pereda, Carlos (Centro de Evangelio y Liberación, 2011)
      "La Asamblea que convocó las ediciones del Foro Social Mundial de Madrid en 2008, 2009 y 2010 nos llama ahora a celebrar, durante los días 6 y 7 de mayo de 2011, el I Foro Temático “Alternativas a los mercados”. El objetivo común es compartir las resistencias y planes de acción alternativos frente a la crisis global actual. Creemos que otro mundo es posible y que hay que construirlo desde abajo, con la participación de todos y todas. Porque son los “mercados” los que nos han llevado a esta crisis –que no sólo es económica, sino también política, ambiental y humanitaria– y, si nos plegamos a sus dictados, se seguirán sucediendo las catástrofes sociales y ecológicas" ["The Assembly convened the World Social Forum in Madrid in 2008, 2009 and 2010 now calls us to celebrate, on days 6 and 7 May 2011, the First Thematic Forum "Alternative Market". The common goal is to share the resistance and alternative action plans address the current global crisis. We believe that another world is possible and we must construct from below, with the participation of all. Because they are the "markets" that have led us to this crisis which is not only economic but also political, environmental and is humanitarian and if we conform to their dictates, will still happening social and ecological disasters"]
    • I giovani zingari nella Chiesa e nella società

      VI Congresso Mondiale della Pastorale per gli Zingari (Zammeru Maskil, 2008-10-03)
      "Nei giorni 1 - 4 settembre 2008, presso il Bildungszentrum Kardinal-Döpfner-Haus a Freising (Germania) si è svolto il VI Congresso Mondiale della Pastorale per gli Zingari, promosso dal Pontificio Consiglio della Pastorale per i Migranti e gli Itineranti, in collaborazione con la Conferenza Episcopale Tedesca. I 150 delegati (Arcivescovi, Vescovi, Sacerdoti, Diaconi, Religiosi/e, Operatori pastorali laici e rappresentanti degli Zingari), provenienti da 26 Paesi europei, dall'America Latina e dall'Asia, hanno approfondito il tema: "I giovani zingari nella Chiesa e nella società". Con esso il Congresso ha voluto dare rilievo al ruolo che la giovane generazione zingara può svolgere nella promozione umana e cristiana del proprio popolo. Durante le quattro giornate di studio i partecipanti hanno considerato le necessità spirituali e materiali dei giovani zingari, al fine anche di denunciare le situazioni svantaggiose che oggettivamente gravano su di loro e per favorire un’autentica integrazione e una loro maggiore partecipazione nei progetti e nelle decisioni e attività che li riguardano. Inoltre si è cercato di individuare modi più adeguati con i quali sostenere la loro formazione umana, professionale e religiosa."
    • I giovani zingari, una risorsa per la Chiesa e la società

      Marchetto, Agostino (Zammeru Maskil, 2008-09-01)
      "In occasione della sua visita a Loreto (Italia), l'anno scorso, Papa Benedetto XVI si è intrattenuto con i giovani prima della veglia di preghiera, in un dialogo spontaneo e amichevole con alcuni dei partecipanti. Essi hanno posto al Pontefice alcune domande, di cui una ritengo sia particolarmente significativa per la nostra riflessione, e ve la cito: "A molti di noi giovani di periferia manca un centro, un luogo o persone capaci di dare identità. Siamo spesso senza storia, senza prospettive e perciò senza futuro. Sembra che ciò che aspettiamo veramente non capiti mai. Di qui l'esperienza della solitudine e, a volte, delle dipendenze. Santità, c'è qualcuno o qualcosa per cui possiamo diventare importanti? Com'è possibile sperare, quando la realtà nega ogni sogno di felicità, ogni progetto di vita?"1. Il Santo Padre così iniziò la sua risposta: "... ciascuno di voi è importante, perché ognuno è conosciuto e voluto da Dio e per ognuno Dio ha un suo progetto. Dobbiamo scoprirlo e corrispondervi, perché sia possibile, nonostante queste situazioni di precarietà e di marginalità, realizzare il progetto di Dio su di noi". "Il mondo - proseguiva il Pontefice - dev'essere cambiato, ma è proprio la missione della gioventù di cambiarlo"2. La Chiesa ha sempre guardato con grande fiducia e con amore cristiano ai giovani, accompagnando il loro itinerario spirituale e terreno con materna sollecitudine e sapiente affetto, nonostante tutto. Un esempio? Pensiamo al Concilio Ecumenico Vaticano II che, nella consapevolezza della ricchezza che i giovani rappresentano per la Chiesa e per la società, non esitò a definire i giovani come "speranza della Chiesa". Tale espressione fu molto cara a Giovanni Poalo II che la ripeté spesso in occasione di vari incontri. Essa è stata ripresa anche da Papa Benedetto XVI durante il recente viaggio in Australia, dove ha ricordato ai giovani che sono chiamati ad essere "profeti di speranza" e "artefici di un rinnovamento" nella società e nella Chiesa. Molti, anche giovani, ha osservato il Papa in quella stessa occasione, "mancano di speranza. Rimangono perplessi di fronte alle domande che si presentano loro in modo sempre più incalzante in un mondo che li confonde, e sono spesso incerti verso dove rivolgersi per trovare risposte. Vedono la povertà e l'ingiustizia e desiderano trovare soluzioni. Sono sfidati dagli argomenti di coloro che negano l'esistenza di Dio e si domandano come rispondervi"
    • I Have a Nightmare

      Epafras, Leonard C (2009)
      Anthony Davis (1986), the composer who wrote music for opera entitled “X” (The Life and Times of Malcolm X)” said “This is a person who is an icon, and he means very conflicting, very different things to people. We're not a monolithic-thinking people, and people are starting to realize that. There's not one way of looking at Malcolm X. This article is another way to see the figure of Malcolm X. Based on Spike Lee’s “Malcolm X”, it criticizes some important scenes of the movie as inspiring visions of emancipation and liberation. Malcolm X zealotry and his fixed goal of Black emancipation will inspire us and to the yet-to-born generations. His attraction is irresistible. Denzel Washington has successfully adopting his charm that gives the effect so that we the audiences heard the voice of Malcolm himself. It is correct to say something about “Malcolm’s magic,” because he was a magic of a “field Black.” Malcolm X is a magnet of a new moral authority; he stood against moral hypocrisy and insincerity of his time and within his movement and also today.
    • “I Have Faith in My Thing, You Know What I Mean?” ["Eu tenho fé no meu lado, você me entende?"]

      Schneuwly Purdie, Mallory (Faculdade de Filosofia, Ciência e Letras de Ribeirão Preto, 2010)
      " In contemporary society, religious signification and secular systems mix and influence each other. Holistic conceptions of a world in which man is integrated harmoniously with nature meet representations of a world run by an immanent God. On the market of the various systems, the individual goes from one system to another, following his immediate needs and expectations without necessarily leaving any marks in a meaningful long term system. This article presents the first results of an ongoing research in Switzerland on contemporary religion focusing on (new) paths of socialization of modern that individuals and the various (non-) belief systems that they simultaneously develop" [" Na sociedade contemporânea, a significação religiosa e mix sistemas seculares e influência cada outro. Concepções holísticas de um mundo em que o homem se integra harmoniosamente com a natureza conhecer as representações de um mundo governado por um Deus imanente. No mercado das várias sistemas, o indivíduo passa de um sistema para outro, seguindo suas necessidades imediatas e expectativas, sem necessariamente deixar marcas em um sistema significativo a longo prazo. este artigo apresenta os primeiros resultados de uma pesquisa em andamento na Suíça sobre contemporânea religião com foco em (novos) caminhos de socialização de moderno que os indivíduos e as várias (não-) sistemas de crenças que se desenvolvem simultaneamente"]
    • I hear voices

      Kuortti, Joel (Open Humanities press, 2008)
      "In the contemporary globalizing world, questions of identity are negotiated much more widely and profoundly than ever before. The experiences and predicaments this negotiation generates extend to all spheres of life. In order to respect the variety of these experiences, one needs to listen to the stories that carry them. For this purpose, the anthology put together by Proma Tagore, faculty member and researcher at the University of Victoria, is an accessible vehicle. Its particular context is that of the classroom: the experiences of students, teachers and activists who are involved in pedagogical research that challenges marginalization. In the Introduction, Tagore gives as the starting point “the question of what it means to teach, learn, or undertake projects related to knowledge, consciousness, pedagogy, and education with the goals of decolonisation, anti-racism, or antioppressive struggle and practice” (7). This is a far-reaching and meaningful undertaking. The book consists of twenty different pieces by nineteen contributors. Starting from the cover art by Izmer Ahmed, the genres include poetry, artwork, autobiography, and theoretical articles. While the approaches differ immensely, they share a basic constructive idea: the exploration of the production and dissemination of knowledge, and the relationship of these processes to the structures of power. It is problematic to assess such a variety within a single framework and still do justice to all of the contributions. For some audiences, the more expressive approach might best exemplify the complexities of marginalized positions. For others, the analytic and argumentative ways of probing the issues is more relevant. One of the strengths of the book is the combination of these different approaches. This is relevant particularly because the pieces question hegemonic (white, Eurocentric) epistemologies."(pg 1)