Sentences with phrase «american religious community»

These new developments compel the attention of the American religious community, for they are now affecting millions of workers, their families and their communities in the form of massive plant closures, huge movements of industrial capital overseas and a downshifting of the work force into lower - paying and more menial jobs — when such jobs can be found.

In addition to inhibiting the growth of national church structures, the generalized economic deprivation of blacks in America has contributed to the continued fragmentation of the Afro - American religious community.

Although there is an unmistakable tendency toward denominationalism in all American religious communities, and although denominations have dominated the cultural history of America, I feel it is not quite correct to call the denomination the American church form.

Not exact matches

«The Department of Justice is committed to protecting the civil rights of all Americans, and we will not tolerate the targeting of any community in the country on the basis of their religious beliefs.

But he does not forget (except for the Seventh - day Adventists) the churches and temples of smaller and more marginal religious communities, buildings typically overlooked in standard surveys of American architecture.

It's so sad that so many North American churches are still acting in hostility towards the «other» being a part of their religious community.

(CNN)- A California college where authorities say that seven people were shot dead on Monday is a religious school that caters to the burgeoning Korean American Christian community.

When the U.S. Muslim community sounds out LOUD and CLEAR, without equivocation, and immediately against all forms of terrorism, including all aggressive religious intolerance for human rights, women's right, children, equal protection under the law, the respect for other religions to coexist, the right to free speech, and the ability to separate church from state, IF THEY FINALLY DO THAT AND LOUDLY, then we will begin to feel comfortable that they are truly embracing American ideals and here to join us, not to oppose, defy, or undermine what we hold dear.

Francis» enigmatic comments came during a meeting Sunday with CLAR, the Latin American and Caribbean Confederation of Religious Men and Women, who head Catholic communities of priests, sisters and monks.

To complicate the picture, we have to acknowledge that the Catholic Church today represents the largest single religious community in the United States, while American Catholics have absorbed the free - church traditions on the relation between the Church and politics, believing that a Church that is separate from the state better guarantees the moral foundation as a whole.

The New York Times noted that the bishops have an «idea» that religious Americans are «the victims of government - backed persecution», while painting their decision to eliminate adoption services as slamming the door in the face of the loving members of the gay community.

The present tangle of American divorce laws has resulted in part from the refusal of some religious groups to allow the general consensus of the community to be expressed.

Although the American Catholic community has been confronted with yet more difficulties — ranging from the redefinition of marriage to assaults on religious liberty — one of the reasons for hope, moving forward, is that John Paul II left behind a rich spiritual and intellectual infrastructure for Americans to draw upon, to deal with these ongoing challenges.

The American Coptic community is close - knit: The tradition's churches tend to be social hubs as well as religious centers.

Qasim Rashid, national spokesman for the Ahmadiyya Muslim Community USA, discusses Saeed Abedini, the American Christian pastor tried for his religious beliefs and sentenced to eight years in prison in Iran.

We wish to express our deep concern that the commission has issued a report, «Peaceful Coexistence: Reconciling Non-Discrimination Principles with Civil Liberties,» that stigmatizes tens of millions of religious Americans, their communities and their faith - based institutions, and threatens the religious freedom of all our citizens.

What about other religious communities of African Americans and Latino's?

If the fundamental social mechanisms for renewal are diminished — marriage, parenting, productive work, interpersonal trust, and religious or communal involvement — then the social law of entropy takes over, which is what is happening today in poor American communities

In those cases the court deferred to the judgment of the Air Force that the free - exercise claim of a Jewish officer who wore his yarmulke on duty could not be accommodated; it deferred to the judgment of correctional authorities that the free - exercise claim of a Black Muslim to attend Friday afternoon religious services could not be accommodated; it deferred to the judgment of the Department of Agriculture's Forest Service that building a logging road through a national forest was necessary despite the damage to religious practices of Native American tribes in that area; it deferred to the Internal Revenue Service's ruling that Bob Jones University was not entitled to tax exemption because of its religiously motivated rule against interracial dating and marriage on campus; it deferred to the judgment of the secretary of labor that a religious community must pay its members the minimum wage for work they performed in the group's business although the members said they had religious objections to being paid for their work.

In the wake of Latin American liberation hermeneutics, religious communities and academics in the various countries of Africa and Asia have developed analogous forms of biblical interpretation that work from the particular experiences of those nations.

«Contrary to popular perceptions, the vast majority of American adolescents are not spiritual seekers or questers of the type often described by journalists and some scholars, but are instead mostly oriented toward and engaged in conventional religious traditions and communities.»

Often raised in several places in no specific cultural or religious community, educated with no deep connection to a particular region, history, or tradition, and now employed mostly in academia, the American writer is becoming as standardized as the American car — functional, streamlined, and increasingly interchangeable.

In this regard, Hertzke notes one of the great paradoxes of American politics today, namely, that blacks — among the most traditionally religious communities within American society — continue to identify with an increasingly secular and culturally liberal Democratic party.

Even if we consider the three major religious groups as ethnic traditions rather than religious in the narrow sense, their brightest and most creative intellectuals and artists have been absorbed into the general American intellectual and artistic community so as to deprive the communal groups of their natural cultural leaders.

The American polity is, instead, «an association of such communities», and this is at the heart of the constitutional guarantee of religious freedom.

«Should American policymakers elevate religious persecution, or the persecution of one specific faith community, above other human rights and freedoms in their calculus of foreign relations?

Church, denomination, and sect — each type of religious community and, within each, the different religious ideologies, practices, and covenants exhibit the genius of the civilization we call American.

The second type of religious community was first described by J. M. deJong, «The Denomination as the American Church Form,» Nienw Theologisch Tijdschrift 27 (1938): 347 - 388, as denominations and declared to be the American church form.

While praising the «rich tradition» of American liberalism and its practice of challenging «any authoritarian imposition of religious or ethical values,» the authors assert that «we can't have our cake and eat it: unlimited choice and uncluttered freedom get in the way of family strength and community well - being.»

The blog is ABOUT belied in the modern world and is of great interest to those who consider the American evangelical community and certain other religious sects the source of some serious modern problems.

Only two presidents have overcome these desiderata (John Kennedy and Barack Obama), and they have run against their religion (in the case of Kennedy) and their race (in the case of Obama), reassuring the American people that they weren't really all that Catholic or all that black — that they were Americans first, and members of their religious or racial communities second.

Sherman Jackson is an influential voice in the Muslim American community, and his endorsement of liberal - pluralist constitutionalism resists Islamic extremism that poses as religious integrity and helps Muslims in the United States to affirm our way of life, which their natural sympathies incline them to do.

Religious conceptions having to do with a providential ordering of events and the moral texture of human community were undoubtedly at one time a dominant frame of reference for American civil discourse.

Intensely personal and devoid of much theological content, her phrasing of religious individualism was seen by Bellah and his colleagues and by many of us who analyze American religion as a threat to community in general and to our denominations in particular.

Yet in both places students and faculty participate in the perplexed American religious consciousness of the «70s: In a global community whose faiths are many, by what faith shall we live?

His Trump ties: Jeremiah was one of about 40 religious leaders who prayed with Trump in September, and asked God to send Trump «a strong African - American who can stand with him and represent that community.»

I have come to the conclusion that, with the exception of the contemplative Religious Orders that have either remained or returned to vision of their Founders, most American Christian Churches neither teach nor practice anything like the faith of the early NT Christian communities.

Religious leaders, community members and activists took to the streets Sunday in New York to protest upcoming congressional hearings, convened by House Homeland Security Committee Chairman Peter King, on «the radicalization of American Muslims.»

Religious and cultural pluralism became a reality, and this affected the status of the Protestant minister in the American community.

This overt evangelical support for Israel aligns a branch of American Protestantism that traditionally has frowned upon religious involvement in political matters with the traditionally liberal U.S. Jewish community.

It got it from religion, first during the Great Awakening of the l740s, when religious revivalism inspired the sense of national community which made possible the formation of a new nation, and later in what Bellah calls «public theology,» with its theme that Americans are the «chosen people.»

If there is any truth in polls, the American public remains overwhelmingly religious, and religion is characteristically expressed in communities of worship.

«Rather, Muslim Americans are no different from other major U.S. religious communities who appear to draw peace of mind from their faith.»

The Vatican's criticism of the American nuns has «caused scandal and pain throughout the church community, and created greater polarization,» the Leadership Conference of Women Religious - which represents about 80 % of American nuns - said in a statement Friday.

The problem is that in the context of American evangelicalism, where religious images are often absent, pop - culture representations of the faith can become the formative symbols and images that a faith community encounters.

Importing Vivaldi or Brahms or William Mathias into a church community whose native musical languages are closer to those of Madonna, Jimmy Buffett or John Tesh is like missionaries imposing European or North American religious styles on drastically different cultures.

These communities «do not represent significant numbers of religious Americans.

Hennesey's 1981 volume American Catholics enriched the classic portrait of Catholic Americans by focusing on Catholicism as a community of distinctive human beings, and not simply as a religious institution.

Passages that were originally written for groups of people, and intended to be read and applied in a community setting (the nation of Israel, the various early churches, the first followers of Jesus), have been manipulated to communicate a personal, individual message... thus leading the reader away from the original corporate intent of the passage to a reaffirmation of the individualistic, me - centered, and consumerist tendencies of American religious culture.

As much, perhaps, as any other church - state question, the issue of religious symbols on public property has generated increasing concern and debate within the American Jewish community in recent years.