Sentences with phrase «of other religious traditions»

We have recognized the values of other religious traditions and accepted our place as one among others.

It is a great gain that today we have friendly and appreciative relations with representatives of other religious traditions.

As knowledge of other religious traditions became more important, the easy affirmation of Christian superiority was harder to maintain.

These external judgments can be based on the norms of other religious traditions or of secular communities.

This does not mean that I should uncritically accept what historians, scientists, philosophers and adherents of other religious traditions say.

Or is it improper to suggest that members of other religious traditions who are facing crises try Jesus?

Of course it is improper to suggest that members of other religious traditions who are facing crises try Jesus.

The final brief section of the document, «Interreligious Dialogue: A Theological Perspective,» suggests that «our recognition of the mystery of salvation in men and women of other religious traditions shapes the concrete attitudes with which we Christians must approach them in interreligious dialogue.»

Our recognition of the mystery of salvation in men and women of other religious traditions shapes the concrete attitudes with which we Christians must approach them in interreligious dialogue.

«My opinion,» Dr. Colletti replied, «is that, depending on the view of Jesus» work, there can be affirmations of Jesus» divinity that leave us quite open to hearing the claims of other religious traditions without prejudging them.

Can liberals appeal to Wesley for support in this more positive appraisal of other religious traditions?

By the examples above taken from the Jewish reading of the Old Testament regarding ethical considerations towards peace and reconciliation, it is evident that there are learnings from the encounter with people of other religious traditions.

Your spiritual experience is valid to me, and most Pagans don't think of other religious traditions as being «wrong»; we just disagree with anyone who thinks they have a stranglehold on the truth.

In raising our voice in defence of persecuted Christians, we wish to express our compassion for the suffering experienced by the faithful of other religious traditions who have also become victims of civil war, chaos and terrorist violence.

Many of us whose intuitive faith has been theologically informed by the Trinitarian and Christological Mysteries have found that the spiritual practices of other religious Traditions are often a more faithful expression of our theological beliefs than those taught in many of our «Christian» Churches.

but not in the structures, teachings and Scriptures of other religious traditions.

At the most recent General Assembly of the World Council of Churches, in Vancouver in 1983, the theological significance of other religious traditions still remained a controversial issue.

Process thought also provides a way that overcomes the tendency toward relativism resulting from openness to the wisdom of other religious traditions.

Yet this unsurpassability needs to be understood in such a way as to avoid the connotation of a superiority that negates the revelatory value and validity of other religious traditions.

Apophatic or silent religion, exemplified by the Buddhist renunciation of clinging, and also by the hesychast strains of other religious traditions, is significant for its patient letting be of the world.

One simply dismisses or ignores them, of course, for the Bible is to be privileged above the texts of other religious traditions.

In the context of the life and work of other religious traditions it is incumbent on the Church in India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherents.

The Church in India is in a privileged position, because of its situation in the midst of other religious traditions, to work out new ecclesial structures which translate the vision of the Kingdom.

One of the great gains in the last decades of the twentieth century, beginning especially with the Second Vatican Council, is the transformation of Christian views of other religious traditions.

It is encouraging to note that to Abraham, this spirituality is not exclusively based on Christian resources but also on the resources of other religious traditions.

The worshipers of economic growth guided by this theology are tolerant of other religious traditions as long as they give up any claim to binding everything together.

Indeed, it is my view that the dynamic sub-traditions in the religious world today are finding it increasingly difficult to maintain a stance of indifference toward the presence of other religious traditions or even one of mere opposition.

To be sure, the world I inhabited for decades led me to develop most of my closest personal and professional relationships with secularized persons and with faithful adherents of other religious traditions.

Thirdly, just as Christian scriptures are the gift of the Word of God offered by the Christian community as a record of its faith, so other scriptures can be considered also as a gift of the Word of God offered to Christians by members of other religious traditions.

This question arises for Christian theology today primarily because of our growing awareness of the revelatory claims of other religious traditions.

The dominant neo-orthodoxy set back promising beginnings in the earlier decades, such as the theological study and positive appraisal of other religious traditions, and it intensified some elements of the parochialism of the social gospel.

For most of Christian history, most Christians have affirmed Christ in a way that negated the positive value of other religious traditions.

People of other religious traditions have wrestled with issues similar to those concerning their Christian counterparts when confronting economics and theology.

Over the past decade, more Christians have been admitted to the US as refugees than those of any other religious tradition, including many persecuted because of their faith from countries like Iraq and Burma.

I have a different kind of common ground with progressive / liberal Christians (or Muslims or Buddhists or Hindus or members of other religious traditions) than I do with Jews on the very - conservative end of the religious spectrum.

And this raises the troubling question about the environmental value of biblical revelation (not to mention that of other religious traditions).

In theology more complex examples are also present in the understanding of the church, of other religious traditions, of the end or goal of history, and of the self or soul.

It makes use of the resources of the philosophical community and of other religious traditions.

If this analysis is correct, Evangelicals and committed members of other religious traditions could find themselves united in the Republican Party facing Seculars and less committed members in other traditions among the Democrats.

There is no purely pre-religious sense of mystery, since in very many ways the biblical revelation, as well as those of other religious traditions, has shaped the sensibilities of all of us.

But it might not be idle or grotesque to suggest that there is a Buddhist ground for Whitehead's language about God, which is to say a religious ground which is far more meaningful in terms of the symbolic language of Buddhism than it is in that of any other religious tradition, including Christianity.

The world's atheists and agnostics are far more likely to have Christian friends than adherents of other religious traditions.

Surely that includes love of adherents of other religious traditions, and surely, also, that love expresses itself both in sharing the good news with which we are entrusted and in sensitive listening to what they have to say.