Sentences with phrase «common for religious people»

Not exact matches

Mr. Hawking wins easy battles against uneducated (in science) religious persons, but taking his statement on perspective, He is based on assumptions with serious underlying problems, basically everything from mathematics, to the incompatibility of quantum mechanics and relativity, and the lack of proof and evidence for string theories, he is launching a very aggressive statement, probably his last effort on life to counter the anthropomorphic ideas of God, and this is very common in all scientists.

But believe anything that can give u with full eveidence ex: science with evidences All religious books are just a «bully» only to common people to believe for not doing any bad things & live as a human only (not as animals).

On November 29, Tarcisio Cardinal Bertone, secretary of state, wrote to Prince Ghazi bin Muhammad bin Talal of Jordan, the chief organizer of the letter of the 138, on behalf of the pope: «Common ground allows us to base dialogue on effective respect for the dignity of every human person, on objective knowledge of the religion of the other, on the sharing of religious experience, and, finally, on common commitment to promoting mutual respect and acceptance among the younger generCommon ground allows us to base dialogue on effective respect for the dignity of every human person, on objective knowledge of the religion of the other, on the sharing of religious experience, and, finally, on common commitment to promoting mutual respect and acceptance among the younger genercommon commitment to promoting mutual respect and acceptance among the younger generation.

If i was an atheist I would not worry about taking advantage of other people for my own benefit since I would have nothing to loose... Again I don't listen to what religious books say they all have been twisted, but some things are common sense.

«I've brought people of different faiths together to achieve common objectives, including religious freedom and respect for people of all faiths and beliefs.»

Specifically, it's far less common to hear about how a student who finds their way to or from Christianity, Islam, or Judaism (or even Atheism for that matter) while attending a university.Taking classes and sharing experiences alongside classmates from varying backgrounds can cause even the most religious or nonreligious person to inspect, analyze, and even question their beliefs.

The common people accepted as a matter of course the control of these political and religious groups, save for chronic grumblings against those who touched their pocketbooks most directly, the hated publicans or tax - collectors.

In contrast with the priest from the temple, and the scribe from the synagogue, Jesus was listened to gladly by the common people, and finally it was not the irreligious, but the religious authorities who had Jesus put to death, for He constituted too severe a threat to the vested interests of religion.

But I can see how it must be difficult for people to set aside common sense and human decency in order to maintain their religious beliefs.

«Tonight is an opportunity to raise funds for charity projects, but especially to reflect on the values that sport and football can promote values that are common to every person, regardless of religious belief and its culture.

I can have nothing in common whatsoever with a stranger who is an Atheist, and yet still have more in common with that Atheist than a person I've known for years who happens to be religious.

and don't get me wrong i don't put that on people who are atheists today, i don't accuse you of being responsible for these acts, that would be as stupid as you guys are being for attacking common people on this blog because of things religious folks have done in the past.

For the common people against the ruling religious party.

For this tradition nourished over the centuries the slow emergence of the ideal of a civilized politics, a politics of civil conversation, of noncoercion, of the consent of the governed, of pluralism, of religious liberty, of respect for the inalienable dignity of every human person, of voluntary cooperation in pursuit of the common good, and of checks and balances against the wayward tendencies of sinful men and womFor this tradition nourished over the centuries the slow emergence of the ideal of a civilized politics, a politics of civil conversation, of noncoercion, of the consent of the governed, of pluralism, of religious liberty, of respect for the inalienable dignity of every human person, of voluntary cooperation in pursuit of the common good, and of checks and balances against the wayward tendencies of sinful men and womfor the inalienable dignity of every human person, of voluntary cooperation in pursuit of the common good, and of checks and balances against the wayward tendencies of sinful men and women.

I know that it is very common for people in Manhattan to go several subway stops to get to a place of worship that meets their needs, often bypassing other religious centers of their same denomination.

The problem for the young ministers, first of all, was to establish some kind of communication with East Harlem, to overcome the cultural barriers and get to know people at the level of our common humanity where the genuine religious issues arise.

Whether committed Muslim or committed Christian, the reader is presented with central themes common to our monotheistic creeds - in particular that sentiment of love which such a religious person fosters for God, and which is also orientated towards one's neighbour.

Religious people have never been known for having common sense.

This was possible only on a strict religious basis, for only people committed to a common goal could so carry on their economic life.

It's amazing how hard it is for people to deal with those that don't believe in god, constantly trying to apply religious group cliches to a group whose only common characteristic is a non-belief in a deity.

Then, in words which call on the central motifs of the civil religious tradition, Reston thanked the Charlottesville citizen committee for suggesting «that a responsible society must have a common center to which the loyalty and trust of the people are bound, and that these fundamentals must be defined and discussed among the people and put right before the bicentennial of the Declaration in 1976.»

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?

The crucial question is whether a plurality of religious and secular faiths, each of which had developed its own traditional culture, that is, philosophy, morality, ideology and legal system of corporate life, can, through inter-faith rational discourse, create at least the basic framework of a common culture or common direction and scheme of values for peoples to build together a new dwelling, like the national community.

Therefore the religious person needs to be disciplined and equipped in body and mind for the task, with more calmness and mastery in the midst of peril and turmoil, more sensitivity and deeper insight into the bonds of interdependence that hold people together in rich community, a more passionate and richly integrated life purpose which can transmute the common things of daily experience.

In this very old prescription only two simple sacrifices are called for: the burnt offering (the complete consumption by fire of an animal victim), signifying the worshiper's homage to the god - ness of God; and the peace offering, a joyous, religious, communion meal celebrating the full three - member relationship of the Covenant by enacting the oneness at the common board of the Lord with his people, and his people with each other.

Even if the justices were able to see on the basis of the French achievement that the political divisions they fear from religious controversy are not inescapable in today's democratic society, their own need for consistency as they fashion the developing common law would still prevent them from reversing themselves soon enough to enable the American people to take effective official action to save nonpublic education.

This is common for any judgmental society or person, as long as they use their religious background and beliefs to justify taking away rights, implementing rules to defame groups of other people they feel are not of their group's «norm.»

In 1811, for example, Chancellor James Kent of New York, in The People v. Ruggles, declared Christianity a part of the common law, and even as late as 1952 the Supreme Court declared, in Zorach v. Clausen, that «we are a religious people whose institutions presuppose a Supreme Being.&People v. Ruggles, declared Christianity a part of the common law, and even as late as 1952 the Supreme Court declared, in Zorach v. Clausen, that «we are a religious people whose institutions presuppose a Supreme Being.&people whose institutions presuppose a Supreme Being.»

The group of people who are the most difficult for me to love are the hyper - religious (who seem to have a lot in common with the Pharisees we find in the Gospels), whom I find to be unloving.

Yet, for ethnic, religious and even clannish reasons, this same people now shun a common rally, to nail corruption, the common vicious enemy.

The statement read in part: «As a people with common destiny, we need to constantly include President Muhammadu Buhari in our prayers for a quick recovery as a matter of overall national interest, and indeed, all our leaders; exhibit a very high level of patriotism; be proactive; make objective not distractive actions and criticisms; proffer progressive advice and solutions devoid of political, selfish, ethnic religious considerations.»

This niche should always be lucrative since sociologists and psychologists insist on the point that choosing romantic partners among those who shares their religious beliefs, cultural background and ethnicity is a common practice for people.

«On one side, there is the right of the applicants to freedom of religion including their right to operate a law school designed for persons who share a common religious belief,» says the ruling.

For instance, while many people used to get pre-marital counseling from their religious leader, now it is just as common to get it from a secular or non-affiliated counselor.

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,