Sentences with phrase «for religious culture»

The significance of this domination for religious culture lies not in its individual characteristics, but in its relationship with the media themselves.

CNN has sensitivity for every religious culture other than Christianity.

Not exact matches

For instance, while Star Wars has very evident religious Buddhist and Taoist overtones, Star Trek shows religion from a cold perspective (e.g., science is supreme and only cultures and worlds without an in - depth knowledge of science need religion).

Such accounts of the previous generation's struggle to defend and advance authentic religious faith against the scientism, atheism, materialism, hedonism, and despair of the surrounding culture can do much to prepare and strengthen us for our struggles against similar forces in our time.

An implicit apology must be made for the author's faith, an assurance that, yes, this is religious but it can be understood and appreciated by people who are not religious (everyone who is normal and cultured).

Bottum opines that we should prepare ourselves for the next chapter in the culture wars, in which the left here will get into step with its European compatriots, espousing a militant skepticism toward science while maintaining their polemic against the religious right, but this time for its uncritical embrace of scientific progress.

«Even our religious culture tends to focus on success and stability as ideals for religious growth.»

Religious people are so concerned about the so - called «culture war» that they're out there voting for the greatest enemies of the well - being and opportunity of the working - and middle - classes.

As Todd Brenneman argues in his recent book, Homespun Gospel: The Triumph of Sentimentality in Contemporary American Evangelicalism, sentimentality may be a defining characteristic of religious life for many Americans, and so most readers in the dominant Evangelical culture, outside a few hip and urban churches, are more likely to encounter the treacly poetry of Ruth Bell Graham than the spiritually searing work of R. S. Thomas or T. S. Eliot.

If not for the facts that we live in a common culture and histories I would see religious knowledge as a complete waste of time.

Rather, we refer to recent attempts in sociobiology to account for the rise of human culture and religious values such as altruism.

The Secular City helped accelerate the secularization of American elite culture, which created not only new openings in the public square for more - traditional religious bodies but also new fault lines in our politics» fault lines that are as visible as this morning's headlines and op - ed pages.

As mainline Protestantism ceased to be a culture - forming force in American public life, the void was filled by a new Catholic presence in the public square and, perhaps most influentially in electoral terms, by the emergent activism of evangelical, fundamentalist, and Pentecostal Protestantism in what would become known as the Religious Right» a movement that has formed a crucial part of the Republican governing coalition for more than a quarter - century.

It is evident that this period influenced Morrison's permanent interest in exploring the relationships between religion and its surrounding culture, with the result that a unique feature of the Century came to be its openness to articles on topics — political and literary, for instance — that did not commonly appear in religious publications.

It's a dawning realization that this is indeed a human problem and not a religious one, although religion is a perfect culture for this to occur.

My assessment is that the wider disorientation of Western society, the decreasing respect for many institutions and the disdain for humans alongside what Christopher Lasch has termed a «culture of narcissism» has played out both among the «spiritual but not religious» identifiers as well as among many «new atheists.»

Dan and I were both raised in loving, grace - filled homes, but in a fundamentalist religious culture that required total acquiescence to a strict set of theological beliefs and left little room for mystery.

Troeltsch saw Christianity as bound up with Western culture and thought it the best religious position for Westerners.

This meant for them that the religious spirit that informed it was superior to the religious spirit that informed other cultures.

First Things is uniquely positioned to build an international community of religious intellectuals, writers, and activists to contest with secular elites for the future of global culture.

Religious liberty is plainly essential for the endurance of our free society and for the protection of the rights and freedoms of the many millions of Americans who dissent from the caustic Gnosticism that increasingly dominates our culture.

Distinguished men of letters, essayists, novelists, and poets, have recently asserted their conviction that the only thing which can save our sagging culture is a revival of religious faith, but many of these men make no contact whatever with the particular organizations in their own communities which are dedicated to the nourishment of the very faith they declare necessary for our salvation.

This is increasingly evident in contemporary culture, where the search for religious truth is often supplanted by the idolization of supposed tolerance.

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.

«All we ask is that it be fair and the church not be singled out for a horror that has cursed every culture, religious organization, institution and family in the world,» he said.

In these last years, scarred by AIDS, by the dominant culture of greed and violence, and by personal loss and pain, I have come to see more distinctly the vital link between the healing process (traditionally the prerogative of religious and medical traditions) and the work of liberation (assumed to be the business of revolutionary movements for justice).

In these last years scarred by AIDS, by the dominant culture of greed and violence, and by personal loss and pain, the author has come to see more distinctly the vital link between the healing process (traditionally the prerogative of religious and medical traditions) and the work of liberation (assumed to be the business of revolutionary movements for justice).

In the Abbasid period Muslim culture became society - oriented, with emphasis on such subjects as the sciences and engineering and architecture; but no contradiction was felt between these fields and religion, for all scholars combined religious knowledge with mastery of other fields of learning.

During the Abbasid era, for example, Muslim culture progressed rapidly, and the religious texts were interpreted in a way which suited the spirit of the age.

As an expert on various religious cultures, and with a knowledge of the role of religion in personality structure and function, the specialist is in a position to offer relevant insight for psychodynamic diagnosis, for evaluation of the manner in which religious issues should be dealt with in treatment, and the means by which religious resources may be used in rehabilitation.

The author of Sexless in the City: A Memoir of Reluctant Chastity, she holds an M.A. in religious studies from Arizona State University and has written for The Atlantic website, Books and Culture, Paste, The Journal of the History of Sexuality, Christianity Today, Beliefnet and other publications.

(Using the lowercase «c» with reference to «christianity» is a spiritual discipline for me as a member of a religious tradition so arrogant and abusive in its exercise of power over women, lesbians and gays, indigenous people, Jews, Muslims and members of nonchristian religions and cultures.)

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.

Now we regard scientific technology with the same reverence that classical culture had for religious worldviews.

For that reason only we find now the ruling powers are in the hands of secular non religious ones... The conference above stated that the secular regimes in the West had used the indifference between religions, branches, doctrines by creating «Fitnah» said to be harder than killing... because you get all those with Fitnah to fight among them selves... beside establishing and supporting terrorist groups to get the area unstable far from investment and development environment that has caused the mass immigration of the capital heads, professions and skilled labour hands from their countries to the west and be treated as garbage at countries that they do not belong to whether as culture, race or religion....

Whenever pluralism becomes too content with a relaxed model of «dialogue,» it can ignore the need for conflict and the actualities of systematic distortions in the personal (psychosis), historical (alienation and oppression) and religious (sin) dimensions of every person, culture and tradition.

Unfortunately, a whole culture has arisen in this country that denies basic scientific facts at the behest of misguided religious and political groups for both idealogical and economic reasons.

Mr. Anderson offers antidotes such as the possibility of religious revival, the recovery of high culture, and «postliberal» policies for fighting crime, with all of which I agree.

In response to the pervasive relativism in contemporary culture, and the form of relativism that is called religious syncretism in the dialogue between religions — a problem that came in for special attention at a recent Synod for Asia — CDF, with the Pope's express support, is reiterating the Church's faith that Jesus is, as he said of himself, the way, the truth, and the life.

To the degree that traditional religious groups in American culture have emphasized the word and de-emphasized images, they have deprived themselves of an effective force for transmitting their own symbols.

Of course through such coexistence for long periods, there developed symbiotic interpretations of religions and cultural and social values, creating not one but several composite cultures and syncretic religious trends in different regions of the country in different periods of its history, with one or other religious value or cultural system having dominant influence.

In a post — Cold War, post-9 / 11 world strewn with conflicts involving competing religious postures and contradictory global views, where supposed divisions on lines of race, culture, and faith are loudly promoted and violently exploited, the example of past wars fought in pursuit of religious idealism has proved seductive for some seeking false assurance from continuity with history.

Some religious people think that «standing up for Christ» in today's culture means telling others that God hates gays.

In the 1986 Cooley Lectures at the University of Michigan Law School, Greenawalt defends a limited role for religious convictions in a jurisprudential culture whose ruling paradigm, called «liberalism,» is roughly identical to what I have been calling modernism.

@Bill I think that much of the «skewed hyper seexualization of the modern culture» is a backlash against the skewed, hyper demonization of s.ex by religious groups for hundreds of years, most especially by puritan groups in America.

It also means that churches and religious schools and seminaries must take a new and completely different view of the profound role television is assuming in our culture, unless they are prepared to abdicate their own role as the place where people search and find meaning, faith and value for their lives.

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.

Such interactions that relate to knowledge systems, culture, religious faiths, and for exchange of basic products have a long history.

The intense experience of the personal encounter with God is expressed in free and open emotional language that satisfies the quest for spirituality and enriches religious expression and popular culture.

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.