Of course the same guy pops up in many forms of
human movements religious or secular.
Not exact matches
The latter is a subtle, supremist dogmatic domineering
movement dressed in
religious garb while the amazing former is the recognition and practice of Spirit, Love, heavenliness, harmony, Principle,
human rights and the positive healing reform of finite
human nature and its suffering experience by establishing the fact that «now are we the sons of God.»
The doctrine of predestination is at the heart of the Reformed message, but almost every tradition has to wrestle with the thorny questions of divine and
human agency, as have home - grown
religious movements like Mormonism and Christian Science....
And in reducing freedom of religion to «freedom of worship» in its political and diplomatic pronouncements, the United States can no longer invoke the First Amendment and the Universal Declaration of
Human Rights, thus weakening its ability to combat the international
movement to criminalize
religious speech.
The reality is that no
human religious observance, ideology, political
movement, philosophy etc can offer real security.
The
movement called «existentialism» in its
religious bearings has included an attack on the objective, rational understanding and control of
human life and has encouraged reliance upon a freely chosen «faith» which is not rationally demonstrable.
There have been — and still exist — rigid
religious movements with such strict rules that they provoke neuroses in
human development.
The
religious impulse of the ecological
movement explains both its popularity — it satisfies a basic
human need — and the uncertainty of its future.
The
movements for
human liberation inspired by secular ideals can also contribute to this common cause and
religious forces can link with them for their mutual purification and benefit.
And the implication of this theological approach would be that the Mission of the Church must be fulfilled in integral relation to, even within the setting of a dialogue with, the revolutionary ferment in contemporary
religious and secular
movements which express men's search for the spiritual foundations for a fuller and richer
human life.
This refers not only to other historic religions, which also produce high fruits of
human achievement — whether or not in as great numbers or with as much efficiency as Christianity we are not concerned to say at this point but to
movements and influences not ordinarily called
religious.
Thus far our discussion of some of the traditional
religious ideas in the light of an analysis of religion in terms of actual
human experience has not been concerned exclusively with any one
religious or sectarian
movement.
The same goes for other
movements and yearnings in pre-conciliar Catholicism: the active participation of the laity in the mission of the Church, the theological return to the biblical and patristic sources of the faith,
religious freedom as an inalienable feature of
human dignity.
He thinks the growing
movement to defend
human rights and
religious liberty, and the Christian - Islamic dialogue in particular, can produce something of real value, as the Christian - Jewish dialogue has: «Just as Christianity has evolved, then, there are reasonable grounds for thinking that Islam will do so, too.
In all these respects the values, attitudes and beliefs of the oriental
religious groups, the
human potential
movement and even a group like the Christian World Liberation Front, as well as the more flexible of the radical political groups, would be consonant with the new regime and its needs.
, Immediate experience rather than doctrinal belief continues to be central among all the
religious movements, including the Jesus
movement, and in the
human potential
movement as well.
In such a society one could see a certain role for oriental
religious groups and the
human potential
movement — perhaps even for a small radical political fringe.
The Alliance has nonetheless seen a need to continue its work to gather together the Reformed family, to bring the witness of its theological tradition to the ecumenical
movement, to represent the Reformed family in international ecumenical dialogue, to work for
human rights and
religious freedom, to be the advocate of Reformed churches under pressure in daunting situations, and to facilitate mutual assistance among the members of the Reformed family.
This is a central insight of the great
religious movements that helped to transform the
human scene for better and for worse.
«Given how brief the Civilization phase is, it includes much of relevance to real sociology, such as the division of labor, public opinion, and the fact that
religious movements exploit unresolved
human dissatisfactions.