Sentences with phrase «functions of a religious nature»

Where a group of people, by virtue of belonging to a political, cultural, or ethnic unit, actual or fictitious, is barred from partial or full participation in worship or from carrying out honorary or other functions of a religious nature, there is differentiation according to descent.

Not exact matches

On the contrary, religious experience is to be understood in the light of Whitehead's insistence that «in human nature there is no separate function as a special religious sense (RM 123).

The first function of the affirmation that I belong to God is to combat all idolatries, including religious idolatry, to oppose my innate tendency to erect a false absolute out of that which is essentially relative, and to place a «No Thoroughfare» sign against the roads which turn nature into Nature, humanity into Humanity and myself into Mnature into Nature, humanity into Humanity and myself into MNature, humanity into Humanity and myself into Myself.

Ely's more detailed analysis and discussion of the religious aspects of Whitehead's God pertain to three central problems as they function in Whitehead's thought: [1) the preservation of values (God's consequent or concrete nature); (2) the transmutation of evil into good (which includes the problems of evil and God's goodness); and (3) the problem of the relation of God's goodness and the preservation of the individual as such.

In accordance with the nature of the basic religious experience the conception of the nature and function of members of the community will vary.

The nature of religious television in America can be seen to be a function of the interaction of four main players; changes over the past decades have come about because of changes in the relative power and relationships of the four following players: (1) the regulatory agencies of the federal government, which, through the legislative process, provide the structure within which interaction inside the television industry takes place; (2) the television industry, primarily network and local station managements, which control the airwaves within the legislated structure; (3) the viewing public, which selects what it is that will be watched; and (4) the religious broadcasters who provide the material for broadcasts.

Changes in the nature of religious television in the 1960s and 1970s can therefore be seen to have been a function of a historical coincidence of a number of related factors: social conditions, government regulation, audience response, and general trends in religious culture.

Bishop Azariah of Dornakal, in theologically justifying the rejection of the reserved minority communal electorate offered by Britain to the Christian community in India, spoke of how the acceptance of it would be «a direct blow to the nature of the church of Christ» at two points — one, it would force the church to function «like a religious sect, a community which seeks self - protection for the sake of its own loaves and fishes» which would prevent the fruitful exercise of the calling of the church to permeate the entire society across boundaries of caste, class, language and race, a calling which can be fulfilled only through its members living alongside fellow - Indians sharing in public life with a concern for Christian principles in it; and two, it would put the church's evangelistic programme in a bad light as «a direct move to transfer so many thousands of voters from the Hindu group to the Indian Christian group» (recorded by John Webster, Dalit Christians - A History).

The function of scientific language is the prediction and control of nature; that of religious language is the expression of self - commitment, ethical dedication, and existential life - orientation.

The building of the Church as a community with complex organizational structure, with manifold functions and leaders, with various responsibilities to the society around it, can easily degenerate into the building of religious clubs, of sororities and fraternities and of national associations for the promotion of good causes, if the understanding of the Church's purpose, of its responsibility to God, of the nature and action of God, of man and his history, of the meaning of the Church's work in all the complex of human activity and of the interrelation of the various aspects of its work are lost to view.