Sentences with phrase «of religious ethics»

In part, this is because of the give and take of the legislative process, a give and take for which the absolute commands of religious ethics are ill - matched.

An obvious change in the study of religious ethics during the past couple of decades is its drift from its traditional moorings in the study of theology.

At least, this must be so if any vestige is to remain of religious ethics, and even perhaps of good sense.

This vertical connection provided the individual with autonomy, allowing him to evaluate events and relationships from the point of view of religious ethics.

Franklin I. Gamwell is professor of religious ethics at the University of Chicago Divinity School.

Not exact matches

But none of this is relevant to the fact that I picked what I believe is the best example of a greed based religious ethic.

Why should such a male oligarchy of the unholiest religious depraving others financially insecure ever be considered holy and these RCC unholies are but self - loathing ambassadorial concubines of anti-Christian ethics when plainly such men of the RCC will never break the breaded filthy monetary ways when they clearly are spiritual hoodlums in clothed garnishments of devilish unrighteousness...?

But once you go beyond the golden rule, and common sense, humanist discussions of morals and ethics, you run a slippery slope down to religious bias.

A Jewish Quest for Religious Meaning: Collected Essays by Norman Frimer Ktav, 305 pages, $ 27.50 A variety of subjects» e.g., faith, theology, ethics, ritual» are discussed from the standpoint of Orthodox Judaism.

He has written on the moral and religious thought of Paul Ricoeur and on the ethics of families and child rearing.

During last year's Albert Schweitzer Centennial Symposium at UNESCO in Paris, psychoanalyst Erich Fromm raised a pertinent question: «Is Schweitzer's religious ethic of reverence for life dependent upon a belief in God?»

Not to confuse the psychological issues with the separation of church and state, we obviously need to keep religious interference and favoritism to a minimum in government, while shifting the societal paradigm to discourage fervent religiosity while fostering evolved secular morals and ethics.

Hence there arises the question whether the religious ethic of love is possible without the belief in an ethical God and World Sovereign, or knowledge of this God, which can be replaced by a belief in Him.

Since creation is a continuum, a dilution of religious belief has led to a lowering of moral standards, which has in turn necessarily resulted in lower standards in business ethics.

Pastors and mentors will of course feel compelled to offer guidance and prayer as young adults navigate the tricky terrain of sexuality, but they should not be deceived into thinking that the all the questions about faith, science, technology, religious pluralism, politics, justice, equality, and ethics emerging from the Millennial generation are related to sex and can be solved by abstaining from it.

We therefore end up legitimating a new religious polytheism and a new social apartheid, and we deny the possibility of a universally valid theology or ethic.

First, a move to negate the communal - denominational approach to educational enterprise and to make intellectual dialogue among concerned teachers and post-graduate students of different religious and secular ideological faiths for exploring a new relevant common anthropology and social ethic in a pluralist India, central to the Christian college.

It was not in our modern sense of sociological utopianism; but it was something vastly profounder, a religious ethic which involved a social as well as a personal application, but within the framework of the beloved society of the Kingdom of God.

Greater time was given to sociology, social missions, social ethics, and, of course, to means of inculcating the teachings of Jesus through graded Sunday school lessons and other techniques of religious education.

There have been more obviously religious eras, as in the medieval «age of faith» or the periods of the great revivals under Jonathan Edwards or Dwight L. Moody; it is doubtful that there has ever been a period of such general high Christian intelligence or deep commitment to Christian social ethics as in our own time.

Yet it is obvious to me that we must find a place between the sexual ethics of yesterday, which were based upon a cultural and religious repression, and the sexual ethics of many people today, which suggests that «if you enjoy it it must be good.»

Yet in another sense, Jesus» ethic is so free of substantive religious demands that it seems to disappear, to poof into nothing.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

The religious roots of the work ethic were giving way to its secular interpretation.

This goes without saying because there is a true individual ethics; this means that the adequate and total call the individual receives from God does not only consist in the sum of the general Christian moral and religious norms.

This dual focus on reason and ethics similarly explains the close attention religious liberals have paid to the sciences — physics as a source for better cosmologies, and the biological and social sciences as a source for both ethics and philosophies of history.

Max Weber noted that as the pursuit of wealth becomes devoid of religious and ethical meaning, «it tends to become associated with purely mundane passions, which often actually give it the character of sport» (The Protestant Ethic and the Spirit of Capitalism).

As to the theistic metaphysics, I'm agnostic about it taken literally, but see it as a superb intellectual construction that provides a fruitful context for understanding how our religious and moral experiences are tied to the ethics of love.

Recent expansions of curricular materials, in addition to the sexuality unit, have moved into situational ethics, cultural anthropology, and a very open exploration of biblical materials and works of religious experiences.

A more explicit theologian, with UU identification and salience, is James Luther Adams, who has focused on social ethics and the religious role of voluntary associations.

A religious ethic that speaks of interpersonal love but never of social justice is unbalanced.

In an age in which we have became increasingly aware of other faiths and religious traditions in our own backyards and in other parts of the world, we can not develop our life - centered ethics and our life - centered understandings of God in isolation.

In the final analysis, the churches» ability to teach the ethic of eco-justice to the public depends on the assessment we make of the religious and ethical significance of our public traditions — in particular, the civic tradition of participatory democracy.

Theology and ethics are inseparable in the black religious experience; The context of the faith of black people is a situation of racist oppression.

Religious views «emphasize moral and spiritual values, guidelines, and rules that can be employed as standards for evaluating the ethics of communication» (Johannesen et al, 2008, p. 81).

The church, into which one is born (like the medieval Catholic Church), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very important).

Morality and ethics, like religion and theology, are observable in this literature, but they can be recovered only with a method capable of identifying moral values in what began as folk or community literature before it was made normative as religious canon.

The problem with trying to reconcile these two conceptions of Catholic ethics regarding war — the «peace tradition» of the religious life and the just war tradition of secular life — is precisely that they are so fundamentally different.

At the beginning of the long period of Anglo - American dominance, Britain resolved the religious controversies that drove it into civil war by adopting what Mead calls «anglican ethics.»

Peace on earth might be a religious value for some Muslims, but it will become simply a rule or ethic without being understood as a condition of the fulfillment of their being.

He accepted the historical - critical method of biblical studies, rejected some traditional theological claims on the basis of their incredibility to a critical mind, assumed a religious optimism, championed individualism, accepted evolutionary categories, emphasized ethics, stressed the humanity of Jesus, and recognized the importance of toleration.

The statement, signed by major religious - right figures like James Dobson, was also signed by proponents of the Come Let Us Reason Together abortion - reduction strategy, including Wallis and Mercer University Christian ethics professor David Gushee.

2The phrase «the ethics of words» is utilized by Sidney Hook in his essay «The Atheism of Paul Tillich» in Religious Experience and truth, edited by Sidney Hook (New York: New York University Press, 1961), p. 59, and also by Corliss Lamont in The Philosophy of Humanism (New York: Frederick Ungar Publishing Co., 1967), p. 143, to discredit redefinitions of God.

Ben Meyer comments that most Jesus scholars of the day couple the liberal emphasis on the ethics with an equally liberal «hermeneutic of empathy» In turn, a host of imaginative these were put forward in an effort to understand more fully Jesus religious experience by tracing out the psychological development of Jesus's messianic awareness.

«The ethic of Jesus may offer valuable insights to and sources of criticism for a prudential social ethic which deals with present realities; but no such social ethic can be directly derived from a pure religious ethic.

Turning to morals, it has often been noticed that the ethics of most religious systems are very similar to each other.

Spiritual gifts such as healing and teaching are examples of religious factors; age, social position, ethics, and background are qualifications of a nonreligious character.

For them the religious ethic was reduced to the practice of love within the world's structures without having a mission of correction, improvement, and criticism of them.

There is a need now more than ever to develop a means for doing religious social ethics which emphasizes the goal - orientation aspect of politics as a corrective to stress on the coercive - power factor in determining social policy.

The corner stone of ALL religions is also the ONLY religious principle that I was taught in the «business ethics» class I took in college... Put simply, if everyone did their very best to follow the «the golden rule» (i.e. due unto others as you would have them do unto you) in everything they do, WE WOULD HAVE A BETTER SOCIETY TODAY EVEN WITHOUT ORGANIZED RELIGION OF ANY KINof ALL religions is also the ONLY religious principle that I was taught in the «business ethics» class I took in college... Put simply, if everyone did their very best to follow the «the golden rule» (i.e. due unto others as you would have them do unto you) in everything they do, WE WOULD HAVE A BETTER SOCIETY TODAY EVEN WITHOUT ORGANIZED RELIGION OF ANY KINOF ANY KIND.