Sentences with phrase «as by religious institutions»

Marriage is an institution created by government (as well as by religious institutions) to provide legal rights to both spouses and to children.

Marriage is an institution created by government (as well as by religious institutions) to provide legal rights to both spouses and to children.

Not exact matches

While there were also a significant number of abuse cases involving parish priests in Ireland, another major scandal involved criminal abuse committed by members of religious orders working in Catholic - run institutions such as orphanages and reform schools.

The letter, written and signed by leaders of several faiths, asks President Obama, President Pro Tempore Orrin Hatch and Speaker of the House Paul Ryan to reject the report that says religious institutions could be viewed as bigoted.

anyway, on to your mistakes — atheism is the foundation of Marxist - Lenninist communism, it wasnt an excuse... communists countries do nt suppress religious institutions because they foster rebellion, rather as Lennin put it: Religion is one of the forms of spiritual oppression which everywhere weighs down heavily upon the masses of the people, over burdened by their perpetual work for others, by want and isolation.

In his native Italy, Antonio Rosmini is a celebrated national figure, recognised by secular as well as religious institutions as one of the truly notable thinkers of the 19th century.

In China, religious institutions were shut down by the Red Guards in the 1960s and 1970s as part of the Cultural Revolution.

Though the HHS mandate represents an expansion of government power into the heart of many religious institutions, efforts to resist this expansion were portrayed by HHS Secretary Sebelius as a «war against women,» a label that has stuck and a narrative that the Democratic party during its Convention sought to make a dominant theme of the campaign» it would seem, with considerable success.

Note the conceit: Employees at Catholic (or other similarly informed religious institutions) are «coerced» by not having free contraceptives provided as part of their health plans.

If we pursue these eccesiological motives, the church will not be an organized closed community marked by rigid boundaries as at present, and competing with religious communities but a congregation of believers meeting for spiritual fellowship around the Word and the Sacraments, meant to equip them for Christian living, struggles of justicefor the people and evangelistic mission in religiously pluralistic or secular social economic and political institutions.

Becky, those of us who believe that «it is for freedom that Christ has set us free» would defend the right of religious institutions to refuse to marry same - sex couples as passionately as we defend the right of same - sex couples, as equal citizens, to have their spousal committments recognized by the secular State.

Marxist — Leninist atheism is a form of atheism which holds that the essence of religion should be abolished.In China, religious institutions were shut down by the Red Guards in the 1960s and 1970s as part of the Cultural Revolution.

You get the Obama administration's contraceptive / abortifacient mandate on steroids and a full - scale legal assault by Clinton Administration 3.0 on the capacity of religious institutions to be themselves as they understand themselves to be: communities of religious conviction with a right to their own moral integrity, not mere instruments for delivering whatever the government deems to be a public service or a public good.

By limiting the actions of government and religious institutions, as well as the degree of contact between them, this rhetoric actually undermines religious freedom.

The question then arises as to what civil religious implications there may be in the role played by legal institutions in religiously

In developing this argument I shall (1) take a close look at the notion of religious pluralism, finding it to mean much more than mere multiplicity of groups defined by ecclesiastical characteristics; (2) look at the historical form taken by pluralism in American society as a set of pressures to which responses were required; and (3) identify the «religiousness» of the response made by legal institutions.

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.

Demonstrators by the hundreds — both those in favor of same - sex marriage and those opposed — jammed the halls of the capital Monday as lawmakers continued to haggle over language that will protect religious institutions and garner enough support in the Republican - controlled Senate for the bill to pass.

There's an interesting character study here of an insecure, lonely man, whose ego, daddy issues, and complicated feelings about being raised by a nun played by Diane Keaton — oh yeah, that's a thing — contribute to an inferiority complex that doesn't just define his ascension to power, but threatens the world's largest religious institution as we know it.

And because the University of California action was perceived by many religious educators as a possible precedent for action elsewhere, Calvary was joined in its suit by the Association of Christian Schools International (ACSI), an umbrella group for four thousand Christian education institutions.

Insofar as a social movement is «an organized, sustained, self - conscious challenge to existing authorities» (Tilly, 1984), the Tunisian and Egyptian revolutions included a multiplicity of informal and formal institutions and alliances: students, unions, professionals, religious groups, etc.And while the master frames calling for the ouster of Mubarak and Ben Ali were no doubt unifying discursive devices that were readily supported by most if not all of the protestors, secondary frames — calls for democracy, social justice, freedom, and dignity — presented significant points of divergence not only in and between Islamist and non-Islamist groups, but between the secular - liberal youth who are credited with initiating the mass protests in the first place.

By 1890, however, 29 states would have language mirroring what became known as «Blaine amendment» language in their state constitutions, preventing «public» funding of religious institutions, including schools.

The Maryland Court of Appeals held that using public money to provide transportation for children attending private or parochial schools does not violate Maryland's Compelled Support Clause because religious institutions would be aided only incidentally as the by - product of proper legislative action to secure the education of children.

And importantly, schools run by religious institutions — as many voucher schools are — are exempt from even those rules.

I encourage you to read «The pope as messenger: making climate change a moral issue,» an essay on The Conversation website by Andy Hoffman, director of the Erb Institute at the University of Michigan, and Jenna White, a graduate student studying the role of religious institutions in shaping humanity's response to global warming.

I've also recommended that Francis watchers read «The pope as messenger: making climate change a moral issue,» an essay on The Conversation website by Andy Hoffman, director of the Erb Institute at the University of Michigan, and Jenna White, a graduate student studying the role of religious institutions in shaping humanity's response to global warming.

(1) an interest in the individual holdings within a mutual or common investment fund; (2) an interest in securities held by an educational, religious, charitable, fraternal, or civic organization in which the judge or the judge's spouse, domestic partner, parent, or child serves as a director, an officer, an advisor, or other participant; (3) a deposit in a financial institution or deposits or proprietary interests the judge may maintain as a member of a mutual savings association or credit union, or similar proprietary interests; or (4) an interest in the issuer of government securities held by the judge.

The problem is that acceptance of gay marriage doesn't override the religious protections afforded by paragaraph 2 (a) of the Charter) or the protection afforded to religious institutions such as TWU under the BC Human rights act.

If TWU is identified as an education or religious institution «primarily engaged in serving the interests of persons identified by a prohibited ground of discrimination [i.e., Christians, or people willing to abide by what TWU identifies as Christian beliefs — religion being a prohibited ground]» (which it almost certainly is) the fact that TWU may limit attendance to people who subscribe to similar beliefs is not necessarily discriminatory.

Quick Summary: HB 3881 amends the child Care Act providing that licensed child welfare agencies may adopt faith based policies and practices relating to the placement of children for adoption which provide for the placement of a child with a prospective adoptive parent who holds the same religious beliefs as those held by that religious institution.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,