For all of the authors a time came when they tested their own
experience against their religion's claims.
Not exact matches
This not only helps to explain
religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human
experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting
against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.
They have some respectable reasons, but the major reason, in my
experience, is a knee «jerk reaction
against anything that smells like
religion or teleology.
The usual assertions are (1) that this kind of
religion is today on the defensive; (2) that the defensive posture is occasioned by the flourishing of «conservative churches» (although the alleged liberal enervation is also seen in more autonomous terms); (3) that the growth in religious conservatism and conservative churches is itself the result of widespread reaction
against «secular humanist» values and
against those who hold such values; (4) that our society as a whole has been
experiencing a breakdown in moral consensus, a loss of moral coherence somehow connected with a decline in oldline Protestant dominance; and (5) that some or all of these happenings have been quite sudden, so that the early 1960s can be taken as a kind of benchmark — as a time before the fall.
In the year before the failed coup, Pew said that Turkey's government restrictions
against religion had «
experienced a modest decrease.»
In summary, the virtues of organized
religions include but are by no means limited to the following: they give their adherents something solid
against which to rebel; they allow one to see farther by standing on the shoulders of giants; they insist on the primacy of lived
experience; they work
against illusion and historical insularity; they point to the power of the collective and the merits of deep diversity; and they are capable of the kind of mobilization that can transform the world.
In addition, modern
religion has become more internally differentiated such that religious knowledge has become more distinct from religious
experience and meaning, religious techniques have become more distinct from religious values, and religious statements have become objectified over
against the largely privatized meanings and interpretations they are given.
The lack of a revolutionary
experience, the long history of special ties of English Canadians with England and English symbols of civil
religion, and the existence of a large province that is linguistically, ethnically, and religiously distinct from the rest of Canada — all these conditions have militated
against not only the emergence of a Canadian civil
religion but of any very clearly defined sense of national identity.
The singular nature of this moment may be that it provides the opportunity for a less inhibited engagement of Catholic teaching and democratic theory — less inhibited from the Catholic side because of the historical ascendancy of democracy in the framework of the Anglo - American
experience, rather than the French revolutionary framework with its powerful animus
against religion in general and Catholicism in particular.
If you are being harassed at work because of your religious beliefs, have been discriminated
against in employment on the basis of
religion, have been denied a reasonable accommodation for your religious beliefs, or have been retaliated
against for complaining about harassment or discrimination, you should contact an
experienced employment lawyer.