Sentences with phrase «for religious values»

Not exact matches

If you donate appreciated stocks that you've held for more than a year to a «public» charity — such as a religious or an educational institution, or an organization that does medical research — you can typically take a tax deduction for the full fair market value of the stocks, up to 50 % of your adjusted gross income for that year.

Tell me, if the school charged the actual market value for the use of this space and the use of equipment, etc. and if that market value actually reflected the cost to the public, then the issue might become clearer to you because these religious people would scream at having to pay full price and the cost of any damages they may inflict upon the public property they are using illegally.

What I do find odd is that the religious right is so quick to accept a Mormon for his «values» yet they don't seem to understand or care that he doesn't believe as Christians do concerning who Jesus was.

Religions incorporated and codified these basic social values and skills, and quickly learned to take credit for them — as if, without the religion, we would be doomed to not have them — although we see them in every human society, including hunter - gather tribes with no sense of gods as we understand them After many centuries of religious domination, enforced through pain of death, ostracization or other social sanctions, allowing religion to take credit, as well as failing to question other religious claims — has become a cultural habit.

It ignores the leadership of civil society, including religious leaders; the political value of religious ideas (real theology) in creating a functional future for these nations; and practices like forgiveness that allegedly prevent the just application of punishment.

Perhaps Mormons should call me for a moral compass and moral guidance — all their great religious minds seem to struggle with basic values.

However, giving religious beliefs too much weight in electoral decisions undermines the basic democratic values that have guided our nation for over two centuries.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of aReligious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of areligious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of areligious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

As the Oliners reconstructed the motivations for his commitments, they found that Johan's values centered in patriotism, egalitarianism, and the religious examples of his grandfather and parents.

Secretary Clinton asserted: «For the United States... religious freedom is a cherished constitutional value, a strategic national interest, and a foreign policy priority.»

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

Well, it's because no religious value, rule, law, tenet, or bit of dogma EVER trumps this nation's laws and we all agree on that, otherwise you might as well make the sleazy pope President and let the Ayatollah Khomeni be Vice President and we will live under religious sharia law with death for anyone who speaks blasphemy or who «dishonors» any religious figure whether real or not.

Well, this gets us into the realm of penultimate concerns, and organized bodies of religious thought have some value here, even for atheists and agnostics.

The eight criteria of a «mature faith» include these: «Holds life - affirming values, including commitment to racial and gender equality, affirmation of cultural and religious diversity, and a personal sense of responsibility for the welfare of others,» and «Advocates social and global change to bring about greater social justice.»

Then he faded from the scene for a couple of decades, only to be picked up by the left wing of the Democratic party after their electoral disaster of 2004 in order to certify their sympathy for «religious values.»

He comes from the background of a religious home; he is seriously trying to work out an intelligent philosophy of life; he is sensitive to spiritual values; and he seeks a vocation where he can make the most of his best for the sake of others.

We commit ourselves to live by the values of simplicity, love, peace, and reverence for life shared by all religious traditions.»

But to modern man, for whom the historical and the secular are of greater value than the metaphysical and religious, such a formulation becomes insignificant and irrelevant.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

If religious belief is attained when reason makes a «total response of the total being to what is apprehended as the ultimate reality,» such that in this act reason is reborn, then it follows that those who totally accept a given world - view as ultimate, whether it be theistic or non-theistic, naturalistic or supernaturalistic, immanentist or transcendentalist, as normative for their entire lives and as the supreme value in their hierarchy of values, and hence not taken as a means but as an end, belong to the religious dimension.

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.

The advantages for the individual which may be derived from compromises with atheistic organizations do not compare in any way with the consequences which are visible in the destruction of our common religious and ethical values.

There might be a Buddhist monk who has been in solitary meditation for 30 years who might know but nobody that takes religious texts at literal face value has any idea.

At present this urgently requires a well - argued case for religious freedom; [13] without it Christians will certainly sufferbut society will suffer immeasurably as it loses the spirit of Christianity which has contributed so essentially to the freedoms and values which have benefited it for so long.

Though the Supreme Court is far from a consistent proxy issue for social conservatives or religious voters, it does provide a flashpoint for issues of religious liberty, traditional moral values, and abortion - on - demand.

In human and spiritual terms the focus on the family for any struggle between conflicting worldviews is obvious since it is here that cultural and religious values are primarily passed on.

In fact, I see the decision as a victory for religious freedom in the sense that people whose religion supports and encourages same - sex unions will no longer be prohibited from practicing that important religious value simply because some of their neighbors hold a different view.

You shame us all when you seek to mingle religious values and secular values that have to work for other religions as well.

The universality and centrality of value - experience give it a fundamental character just as with the experience of change, dependence and order, and fulfill two aspects as the requirements for a basis of religious experience.

This overall agenda would not differ from those of most liberal Protestant or Jewish groups — except in the high level of consensus, and in the fact that the most important religious goal for UUs is «a community for shared values» (rather than theology or personal growth or social change or experiences of transcendence).

This exploration was conducted chiefly in a chapter on «The Concept of Supreme Value» in Normative Psychology of Religion (1935) and in an article for the Journal of Religion (1936) entitled, «Values: Primary data for Religious Inquiry.»

thinks, that the Tigris and the Euphrates have not a common source, that the Dead Sea had been in existence long before human beings came to live in Palestine, instead of originating in historical times, and so on... We are able to comprehend this as the naive conception of the men of old, but we can not regard belief in the literal truth of such accounts as an essential of religious conviction... And every one who perceives the peculiar poetic charm of these old legends must feel irritated by the barbarian — for there are pious barbarians — who thinks he is putting the true value upon these narratives only when he treats them as prose and history.

Most religious groups justify low pay as the outworking of such values as simplicity and financial restraint, but pay rates for many religious groups are so low they make even a simple life difficult.

Coupled with a distaste for the Religious Right's approach to «family values,» it has kept many churches from presenting a clear vision of what families should aspire to be.

Religious views «emphasize moral and spiritual values, guidelines, and rules that can be employed as standards for evaluating the ethics of communication» (Johannesen et al, 2008, p. 81).

In religious experience, interpreted within process thought, the physical emotions, purposes, desires, and volitions of individuals are fused with conceptual insights into the nature of things for the purpose of transforming the individual, of enlarging his or her experience, and of advancing the creative process whereby new values emerge.

Alternatively, one might say that religious symbols (or myths or narratives or languages) so shape the way we understand the world that they quite fundamentally form what we value for human beings and the cosmos.

Responding to this «religion is for private life only» position, Greenawalt argues that in some circumstances citizens of a liberal / modernist state may rely upon their personal religious values in casting votes or framing arguments.

They find passages concerning the futility of seeking too much religious knowledge (5:1 - 6), the absurdity of constant effort to push oneself to religious asceticism, the value of not taking religion too seriously or not praying too much, of not straining oneself for any earthly goal, and of not trying to save the world from all the cruelty and injustice in it (3:16 - 21).

The clearest measure of the value that religious groups place on the profession is the low pay scale for Christian ministers and most other religious professionals.

This is the physical basis for Whitehead's principle of relativity and for the religious sense of the «value of the diverse individuals of the world» (RM 59).

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.

It is religious experience which promotes a grasp of those values which are essential ingredients in and conditions for the creative advance.

The combination of communal and adumbrative subjective forms in transmuted physical feelings provides the foundation of the religious feeling of «the value of the objective world which is a community derivative from the interrelations of its component individuals, and also necessary for the existence of each of these individuals» (JIM 59).

The empirical dimension of religious experience is founded on a sensitivity to what Whitehead has discerned as the value matrix of existence, whose religious meaning is grasped in the moment of consciousness which fuses the value of the individual for itself, the value of the diverse individuals for each other, and the value of the world - totality.

We know (somehow) what we value for the universe and for human life, and we pick the religious symbols that best serve those ends.

Schaeffer could be considered an agnostic theist or an SNR (Spiritual but Not Religious) I suppose, but I do think that his contradictory slogan is for shock value.

Among these layers are a variety of tax rules, which encourage religions to reshape themselves so as to be eligible for tax benefits, and the recent legislative efforts, certainly constitutional but perhaps of dubious value to religion, to allow religious groups to share in the rather substantial largesse of the programmatic side of the welfare state.

If the day of the formally established church ever ends once and for all, then transnational religious movements may be increasingly valued and supported and perhaps can be more effective as peace agents if they remain institutionally poor and weak.

The premium placed on marriage as the ideal site for lifelong love and childbearing by most of the world's major religious traditions, the social value attached to the wedding rite, and the support accorded a wide range of marriage - friendly norms by most religious traditions all probably help to explain the religion - marriage connection found across much of the globe.