Sentences with phrase «christian religious culture»

Not exact matches

Christ, as time has many different names from many different cultures and the christians forcibly converted people to stop them from celebrating THEIR OWN religious holidays that fell at the same time of years millenia ago.

Yet, morality itself advanced thru all cultures including Hebrew and the Christian west w / out much religious comment.

The truth is, evangelical Christians have already «lost» the culture wars.And it's not because the «other side» won or because evangelicals have failed to protect our own religious liberties.

The Conference examined the way sacred music has evolved in Jewish, Christian and Muslim traditions, its different modes of expression, its contribution to deepening religious experience, and its place in wider musical and general culture of the three faith traditions.

We were debating whether or not it's helpful to use language like «act like a man,» or «true womanhood,» or «real men» in our religious dialogs, and I was arguing that the goal of the Christian life is to be conformed to the image of Christ, not idealized, culture - based gender stereotypes.

This kind of event is breaking news to only two kinds of people: those who have no inkling whatsoever of historic Christian theology, and those who expect religious conviction always to yield to pop culture.

Thus the Commission called for a Christian concern for Higher Education which helps critical rational and humanist evaluation of both the western and Indian cultures to build a new cultural concept which subordinated religious traditions, technology and politics to personal values according to the principle «Sabbath is made for man and not man for the Sabbath», enunciated by Jesus and illustrated in the idea of Incarnation of God in Christ.

Coupled with Russia's failure to establish a religiously and ideologically «neutral» public space in 1990s, this indicates that Christian religious ideals still hold strong influence over Russian culture.

I have called this the coup de culture, in which Judeo / Christian moral philosphy (which is different from religious faith), the once generally accepted value system of the West is being supplanted by a (roughly) utilitarian / hedonistic (not in the sensual sense) / scientism - radical environmentalism view of life.

Hence there is the acute danger that the believer will no longer consider this secular culture as his religious responsibility before God, but will regard it as something that interests him as a human being, but no longer affects him as a Christian.

But old habits die hard, and Christian theologians had fallen into the habit of trying to delineate the religious dimension of our general culture.

I think cultural diversity was built into the Christian faith with that first great decision by the Council in Jerusalem, recorded in Acts 15, which declared that the new gentile Christians didn't have to enter Jewish religious culture.

The evidence for this phenomenon is incontestable: the influx of non «SBC evangelical scholars into Baptist seminaries; the changing of the name of the Baptist Sunday School Board to the more generic LifeWay Christian Resources; the presence and high profile of non «Baptist leaders on SBC platforms, e.g., the closing message at the 1998 SBC delivered by Dr. James Dobson, a Nazarene; the aggressive participation of the SBC's Ethics and Religious Liberty Commission as an advocate for the conservative side of the culture wars conflict; new patterns of cooperation between SBC mission boards and evangelical ministries such as Promise Keepers, Campus Crusade for Christ, the National Association of Evangelicals, Prison Fellowship, and World Vision.

Such an oversimplification ignores the biographical, religious and political realities running through the history of Christian missions during the «great century» and long before, as missionaries have, in the name of Jesus, striven to understand and learned to respect the particularities of the cultures to which they have come.

Additionally, it has been well documented that a monotheistic conception of ultimate reality is indigenous to almost all of traditional African culture, and that it is highly probable that traditional African theism, like Judeo - Christian and Islamic theism, has its historical genesis in the monotheism of a black pharaoh of ancient Egypt — Iknaton ---- who was the first person known to have popularized the religious conviction that there is one, and only one, god.

Yet, while McVeigh rejected God altogether, Breivik writes in his manifesto that he is not religious, has doubts about God's existence, does not pray, but does assert the primacy of Europe's «Christian culture» as well as his own pagan Nordic culture.

Christianity becomes guilty of syncretism when critical, basic elements of the Christian faith are undermined or replaced by the religious elements of its host culture or the world around it.

In the 19th century, the Protestant Christian missions identified Christianity almost totally with western culture and made religious conversion to Christianity a transference from Indian culture to an alien culture.

This paradoxically Christian justification for anti-Christian sentiments is among the most powerful religious impulses in modern Western culture, as well as one of the best disguised.

In the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.

It's too bad we forget about persecuting our Muslim brothers and sisters in the United States who have received religious persecution as individuals, as a culture, and religiously from Christians and Atheists, and I am sure others as well.

† Just because a Blind Christian has the need to feel as if they posses a traditional family lifestyle, religious holidays where the give their kids chocolate eggs, dvd gifts on christmas of movies full of women acting as the equals of men (Against the bible), a lack of understanding culture, and the feeling of belonging, does not mean all people need / want / or feel that way.

Now this may seem very startling, even shocking, to many in our religious culture, where there is a long tradition of doubting, or possibly even of being unable to tell, whether or not one is a Christian.

Crucially important to Meland's enterprise is a recognition of myth as the felt expression of the depths of human culture, In his view, religious faith, and more particularly Christian faith, finds embodiment and expression not only in religious institutions and individual religious experience, but in the midst of secular cultures as well, The Judeo - Christian mythos underlies and is formative of the cultural sensibilities of Western men.

I am speaking generally, of course, but I think Christian women wrestle with these questions most of all, perhaps because in a religious culture that often puts forth narrow and contested definitions of womanhood, young women whose interests and personalities might lead them away from the list of acceptable rules and roles are subtly punished for not exhibiting a more «gentle and quiet spirit,» for not reigning in some of that ambition and drive.

Unfortunately, contemporary culture presents us — all too insistently — with issues which require a determined biblical and theological response: the continuation of the abortion regime; the intensifying pressure to acknowledge the legitimacy of same - sex «marriage»; the attacks on the religious liberty of Christians, forcing them to support practices offensive to their faith; and, most recently, «assisted suicide» now masquerading under the name «the right to die with dignity.»

In Indonesia, many Muslim citizens and organizations are committed to citizen equality and religious freedom, and Christian leaders are reaching out to them, according to Robert Hefner, director of the Institute on Culture, Religion, and World Affairs at Boston University.

He believed, by contrast, that, whatever our own religious beliefs, we should be studying the growth and development of Christian culture (in its broadest sense) because it was Christianity which had created and shaped the culture we still live in today.

Thus to bring the inner realm of man's freedom and the whole outward task of human culture and social advance into one religious unity, with a clear ethical imperative and sustaining hope, was the supreme achievement of the liberal Christian mind.

In The Reason For God, Keller argues that Christians have served on the front lines of nearly every social movement toward morality and justice in modern Western civilization, including the abolition of slavery and the Civil Rights Movement in America, which is certainly true given the religious demographics of Western and American culture.

Let them blend new sciences and theories and the understanding of the most recent discoveries with Christian morality and the teaching of Christian doctrine, so that their religious culture and morality may keep pace with scientific knowledge and with the constantly progressing technology... Thus they will be able to interpret and evaluate all things in a truly Christian spirit,... and priests will be able to present to our contemporaries the doctrine of the Church concerning God, man and the world, in a manner more adapted to them so that they may receive it more willingly.»

Otherwise, the churches of the Christian tradition will have nothing to say to religious seekers in a culture where people are free to believe anything they wish about God... and do.

Even though American people are very religious, that does not mean the culture is devoted to serving the God of the historic Hebrew and Christian traditions.

Farrell comments: «In this famous passage, Faust again reenacts the Enlightenment's annihilation of traditional, religious, and metaphysical culture and at the same time curses the results: the mind recognizes itself as a slave of «make - belief,» of «smug» self - delusion; it recognizes the phenomena of the natural world as no more than a source of distraction and confusion; and, given these recognitions, heroism, family life, love, even greed and intoxication lose their allure, nor can the Christian virtues offer consolation.

«Ex-gay movement members, like other conservative Christians, view themselves as part of a positive transformation of American culture and religious life, often describing themselves as embattled or besieged by secular culture or the gay rights movement.

and so is the western open culture of dating and doing it like bunnies before marriage to a religious conservatives (not just christians, either)..

Taking up the question of architecture, music, sculpture, painting, literature, philosophy, and the artistic life, Christian next refers to George Weigel's book, The Cube and the Cathedral, which uses Notre Dame Cathedral in Paris (representing religious art) and La Grande Arche de la Defense (representing secular art) to ask, Which culture would better protect human rights and the moral foundations of democracy?

If so, Christians and other religious people should view the situation realistically and give up on the cultural illusion that serious religion will just fit in with the common culture.

Hindu nationalism, which is alive and well in India today, is concertedly engaged in the assignment of absorbing minorities into its ideology, Driven by the ideology of Hindutva — a term coined by V. D. Sarvarkar10 which has always advocated a comprehensive project involving the coming together of culture, society, and politics, it seeks to fuse all the distinct particularities and differences of religious minorities (Muslims and Christians) and ethnocultural minorities (Dalits and Adivasis) into its Brahmanic construction of an Indian nation.

Many Christians (I am one of them) may feel nostalgic for a culture that is more God - oriented than ours, but this religious nostalgia must not be allowed to fly us on a magic carpet to a mystical fata morgana.

Thus, it has tried to eliminate the religious and cultural particularities of its Dalit and Adivasi converts and initiate them into a universal Christian culture.

when the Indian Christians invited Pantaneus to preach to the Hindu philosophers and religious leaders, they were aware of their missionary responsibility to Indian culture as a whole.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church aReligious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church areligious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church aReligious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

creed krēd noun a system of Christian or other religious belief; a faith: people of many creeds and cultures.

Concretely how do Christians structure the priestly and sacramental life and evangelistic mission of their separate religious congregation, within the framework of their participation in the whole nation's search for a common basis for promoting the politics of democracy and of development with justice for the poor and liberation of the oppressed and for building a common moral social culture to undergird the sense of the larger community based on dignity for all persons and peoples?

I suspect that our very refusal of formal patterns of Christian establishment has blinded us to the power of our informal culture - religious pattern.

Religious conversion to Christ in this setting essentially means a change of faith which involves participation in the local worshipping congregation of Christian believers without transference of community and cultural affiliations, but with a commitment to the ethical transformation of the whole society and culture in which they participate with others of different faiths.

Therefore the contemporary Christian responsibility is to redefine the secular culture in the light of a more holistic anthropology built up through the dialogue of Christianity with secularist ideologies in the context of the religious pluralism of the present situation.

He went on to say, «By indigenous church we mean a Christian church that is best adapted to meet the religious needs of the Chinese people, most congenial to Chinese life and culture and most effective in arousing in Chinese Christians the sense of responsibility».

Just as Schleiermacher's Speeches on the Christian Religion to Its Cultured Despisers (1799) won great renown in Germany, so too James» Varieties of Religious Experience (1902) convinced many of Christianity's utility inside industrial civilization, where feelings were being crushed on the assembly line.