Sentences with phrase «in different religious communities»

The question of providing spiritual fellowship to those committed to Christ in different religious communities is a peculiarly Indian ecclesiological problem which has been with us for many decades and needs to be faced squarely.

The question of providing spiritual fellowship to those committed to Christ in different religious communities is a peculiarly Indian ecclesiological problem which has been with us for many decades and needs to be faced squarely, for the number involved is large and the stand of many of them based on the distinction between the spiritual fellowship of faith and the Christian communality, have theological justification.

Not exact matches

(11) These analyses, by utilising a functional definition of religion, (12) indicate different ways in which the mass media are serving a highly ritualised, integrative, value - forming, and community - cohering function similar to that which has traditionally been served by the established and recognized religious faiths.

There are, in the midst of fragmentation, signs of a changing society in the context of religious plurality, where people of different religious traditions are instrumental in building new communities and where interreligious dialogue promotes a new understanding of the other.

The young — as well as the old, though for different reasons — will be set somewhat apart and play, individually and collectively, a different role in the life of a religious community.

Third, what goes for the intellectual life in general, and for the religious life in particular, ought to be evident also in the interactions among different religious communities, that here, too, serious and argumentative engagement ought to be a part of the enterprise.

This reappearance of the religious in the midst of secular society — and in forms far different from our traditional religious communions — raises as well, of course, a host of vital theological issues that can not be ignored: What is the relation of Christianity (or of Judaism) to these new and old religious communities?

Another result has been the attempt to form ideological alliances across religious communities, as traditionalists in different religious groups find that they have more in common with each other than they do with their modernist coreligionists, while modernists discover similar congruities.

The secular and sacred lines are drawn clearly, so that in multireligious India «this can mean either a fundamental separation of the state from religious activity and affiliation, or impartial state involvement on issues relating to religious interests of different communities.52 The problem with this school of thought from the point of view of religious (Christian) and ethnocultural (Dalit and Adivasi) minorities is obvious.

They try to see a religious community in the organic wholeness of its life, action and thought before generalizing about similarities between different traditions.

Religious conversion to Christ in this setting essentially means a change of faith which involves participation in the local worshipping congregation of Christian believers without transference of community and cultural affiliations, but with a commitment to the ethical transformation of the whole society and culture in which they participate with others of different faiths.

g) What community is given us in Christ, and what community can we achieve socially and politically among people of (1) different cultures and nations, (2) different class and social conditions (e.g., caste), (3) different ultimate commitments of faith, whether secular or religious?

Given the distinct religious traditions of Christianity and Judaism, it is no wonder that the revival of religion takes different forms in the two religious communities, exemplified by «born - again Christians» and the ba «alei teshuvah, «penitents» or «returnees,» in Judaism.

In other words, internet dating sites accommodate Christian singles, Jewish singles, Asian singles, Black singles and many other people of different religious communities.

It is an outline of an assembly I organised when teaching in a small private school which had students and staff from many different religious communities.

In my experience teaching across two dioceses and two different religious order schools, I've found that Catholic schools are places of close community, where those who seek a Catholic education are welcomed regardless of their faith or family's circumstances.

The fact that I may have to deal with an employee of a retailer or service provider or public body who has different religious beliefs than mine is just life in the modern and diverse community, and I had better get used to it.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,