All hateful words were sewn
into religious texts by kings, dictators, and other rulers.
Moreover, any nasty behavior that is codified
into the religious texts allows some to justify horrible behavior.
While it may be hard to understand, our knowledge of the world has actually evolved over the last several thousand years so many of the ancient understandings of the way the world works — and written
into religious text — are obviously and verifiably wrong.
Not exact matches
«People who find themselves wanting to insert
religious texts and
religious authority
into public life,» he said, «are in fact recognizing something correct: namely, the nonneutrality of secular reason.»
Look
into what the symbolism says it might make
religious texts a little easier to understand and less bothersome for you.
Don't allow
religious philosophy to intrude
into biology classrooms and
texts, they say, for that is to soil the sacred precincts of science, which must be reserved for hypotheses that can be rigorously tested and confronted with data.
But even Jakes, a longtime pastor and film producer, said it's not easy to turn a
religious text into a movie.
Religious virtuosos, on the other hand, engage in ressourcement: they draw on the resources of profound traditions and project them
into the future, calling for action in light of what the ancient
texts themselves project.
Progressive
religious folks of all stripes tend to share a post-triumphalism (a sense that it's time to move beyond the old triumphalist paradigm in which one religion is The Right Path to God and all the other paths are wrong), as well as an inclination toward reading our sacred
texts through interpretive lenses which take
into account changing social mores and changing understandings of justice.
The members of today's intense
religious groups and not a few members of the larger public like to get even closer to home, rubbing
texts like these
into contemporary Christian consciousness: «Now great multitudes accompanied Jesus; and he turned and said to them, «If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he can not be my disciple»» (Luke 14:25 f.).
(3) Like many of our contemporaries, Schweitzer read the great Asian
religious texts not as a historian only, but as one whose profound sense of the failure of Christianity led him
into a genuine
religious quest.
(As regards the secondary character of intellectual constructions, and the primacy of feeling and instinct in founding
religious beliefs, see the striking work of H. Fielding, The Hearts of Men, London, 1902, which came
into my hands after my
text was written.
Religious readers, on the other hand, assume they have come
into the presence of a
text with inexhaustible depth.
As I studied chapter two in depth, I began to notice inherent in the
text the Colossians» slow but certain deterioration
into a complete
religious and spiritual bondage to the authorities that had imposed themselves over them.
One who is armed with historical knowledge may silently slip
into the role of a superior modern man who condescendingly reads ancient
religious texts.
During these two years, most of the influential
texts of the council were forged
into their final form: the Constitutions on the Church (Lumen Gentium), divine revelation (Dei Verbum), and the Church in the modern world (Gaudium et Spes), along with the decree on ecumenism (Unitatis Redintegratio) and the declarations on
religious liberty (Dignitatis Humanae) and on the Church and non-Christian religions (Nostra Aetate).
Anyone who is facinated by his work, or Tolkien's should look
into the writings of another one of the Inklings, Charles Williams, who wrote
religious texts, poetry, and fiction, including the novels WAR IN HEAVEN, ALL HALLOW»S EVE, and MANY DIMENSIONS.
Wilde wove that biblical scholarship
into the
text and characters in «Salome,» despite the fact Wilde was not terribly
religious.
Yes, they could envisage that terrible moment of death very well, with a priest bawling
religious texts into the poor dying man's ear.
Ultimately, if the idea the political Samaritan — of introducing openly
religious texts and motifs
into political discourse — leaves us uncomfortable, that may be because the business of negotiating different conceptions of the personal and public good that lies at the heart of politics, is an uncomfortable business.
The next day, the young Sayat - Nova places the
religious texts on the church roof to air - dry, laying among them with arms outstretched as if hoping that the wind rippling the books» pages might carry some of their knowledge
into him.
Some of these include the tenth - century Book of Deer, which is probably the oldest surviving Scottish manuscript and contains the earliest known examples of written Gaelic; the thirteenth - century Life of Edward the Confessor, which contains masterpieces of illumination; the Cairo Genizah collections, which are glimpses
into the everyday live of a Jewish community in Egypt over a period of 1,000 years; digital versions of its Islamic and Sanskrit collections of both secular and
religious texts, including some of the earliest surviving Qur» ans; the Nash Papyrus, which contains one of the oldest
texts from the Hebrew Bible, the Codex Bezzae, one of the most important New Testament manuscripts; and others.
He delves deep
into old Christian, Kabbalistic, and Far Eastern traditions, explores the world's great mythical,
religious, and poetic
texts, and forges links between them and the world as it is experienced today.
But when one contrasts the Canadian reaction to the explicit insertion of
religious views
into the Republican Party and the recent book attempting to argue that the US Constitution (notwithstanding the separation doctrine) is a Christian
text because of the beliefs of the Founding Fathers — then it becomes clear just how different the two legal cultures are.