Sentences with phrase «on religious language»

David Tracy's work (1975) has focused our attention on religious language.

Not exact matches

Law professors write solely for other academics, but since their underlying religious / ideological / political positions are relatively conventional, they can also reassure their co «ideologues outside of the academy that someone really smart who speaks the language of modern moral / legal theory is on their side.

George Kennedy's comment in New Testament Interpretation Through Rhetorical Criticism can be applied to Lincoln and King: «In religious discourse... the premises of argument are usually based on a scriptural authority or personal intuition, enunciated in sacred language.»

He begged and pleaded with the men to not invite their «religious» friends since there was probably going to be some bad language and excessive drinking that went on.

And they were able to read it in language written so that anyone, even, as Tyndale wrote, «the boy who driveth the plow,» could understand it.1 The Word became, as Ong says, silent.2 That silence has had profound influence on the way we think about religious language, but it is well to remember that when those translations into the vernacular were made, they were not written down in the language of print.

Religious language is also historical and evolutionary: it depicts the people of God as on a journey to the holy land, the Church as a mystical body evolving toward the fullness of Christ, the liturgy as consisting of cycles of growth, the Christian life as an exodus, grace as growth in the fullness of Christ, dogma as evolving, etc..

It tells us that Jesus regarded it as a time of release from normal religious obligations, a time of rejoicing, and since «in the symbolic language of the East the wedding is the symbol of the day of salvation», (J Jeremias, Parables of Jesus [rev. ed., 1963], p. 117) a time of the enjoyment of the fruits of God's decisive activity on man's behalf.

Academic theologies (with their focus on such questions as method, the disciplinary status of theology in the modern university, the relationships of theology and religious studies, and the development of public criteria for theological language) are obviously related principally to the public of the academy.

Using the language of evangelicalism, he has described his new - found adherence to the warming worriers as a religious conversion, a moment of sudden enlightenment which overcame him at an alarming presentation by Sir John Houghton, first chair of the UN's Intergovernmental Panel on Climate Change, in England in 2002.

When I reflect on the infinite pains to which the human mind and heart will go in order to protect itself from the full impact of reality, when I recall the mordant analyses of religious belief which stem from the works of Karl Marx and Sigmund Freud and, furthermore, recognize the truth of so much of what these critics of religion have had to say, when I engage in a philosophical critique of the language of theology and am constrained to admit that it is a continual attempt to say what can not properly be said and am thereby led to wonder whether its claim to cognition can possibly be valid — when I ask these questions of myself and others like them (as I can not help asking and, what is more, feel obliged to ask), is not the conclusion forced upon me that my faith is a delusion?

Religious talk, like all talk, begins with ordinary language, but, depending on our purposes, it may quickly turn in directions more like the scientific or the poetic.

On Bultmann's definition, however, it follows that myth is the language of all religion, the form in which it is expressed, and that to demythologize a religious proclamation of whatever kind is to condemn every religion to silence and therefore to destroy it.

He must probe further, studying the religious experience on which theology and other modes of expression (behavior, rites, language) are based.

In an interesting chapter on the Marxian theme of religion as the «opiate of the people», Jose Miguez Bonino welcomes the criticism «as a valid warning against the self - deception and confusion which so easily creep into a political programme of any sort when it is clothed in religious language».

Consequently, many of us spent the next decade working through an answer to the question of the meaning of religious language in terms of ordinary experience, in terms of a «revision» or «re-presentation» of the Christian tradition «intelligible to modern minds,» and worked on formulating an appropriate and strong political theology.

On the one hand, language at the beginning of the Charitable Choice provision makes it clear that the rules are intended to protect the religious character and autonomy of the organizations receiving government funds.

The source of these difficulties, I believe, is his theory of analogy, the attempt, in connection with his neoclassical theory of religious language, to establish a third stratum of meaning, or set of concepts and terms, distinct both from the set of plainly formal, strictly literal concepts and terms, on the one hand, and from the set of plainly material, merely symbolic or metaphorical concepts and terms, on the other.

Modern scholarship has revealed not only how much our capacity to be human depends on language and culture but also the extent to which all language (and particularly religious language) is symbolic.

But after years of work on the poetic, metaphorical nature of religious language (and hence its relative, constructive and necessarily changing character), and in view of feminism's critique of the hierarchical, dualistic nature of the language of the Jewish and Christian traditions, my bonds to biblicism and the Barthian God loosened.

Religious language, on the other hand, deals with ultimate and eschatological questions.

Obama attended the Indonesian - language government - run Besuki School for part of 3rd grade and for 4th grade (there was a bit of religious studies on Islam included as elective, but he was what?

As language leads one into theology, either through a moment of disclosure or through the adoption of a new on - look, the religious person has the problem of fitting what he comes to believe about God into a world view.

Drawing on novelists, poets, as well as Scripture, Trotter leads us through a perilous issue with a result that opens up new options for religious expressions, as well as warnings about traditional religious language.

So in what sense can we continue to proclaim the special authority of Christian revelation while at the same time fully embracing the implications of our two axioms: on the one hand that our religious language, including our Christological categories, is never adequately representative of God, and on the other that it is always conditioned by historical relativity?

There is the further psychological insight that the person who uses religious language very freely, and who appears completely dependent on pious feelings and sentiments, may be concealing a profound disbelief in the very doctrines he aggressively affirms.

It is a thoughtful book in which Smith reflects on the problems raised by the study of the religious thought and practices of the people of Asia, problems of historical method, of literary criticism, of language, of social organization, and of the values and standards by which men guide their lives.

That is, one might attempt to enlarge the scope of religious language» neither insisting on carrying one's traditional religious talk into public discussion nor simply translating it into what may be the common currency of discussion.

As James Gustafson points out, some religious thinkers may enter on their own terms, defending the unique contribution of religious language to public reflection, and refusing to «translate» this language even for purposes of public discussion.

Classical discussions of the symbolic and analogical character of religious language were dependent on the metaphysical assumptions of Platonism or scholasticism, which can no longer be presupposed; more recent interpretations often hold that religious images are only symbols of man's subjective life.

From Barth this movement has accepted the radical separation of the divine and the secular, of God and ordinary experience, and so of theological language and philosophy; and it approves his further separation of Christianity and religion, and the consequent centering of all theological and religious concerns solely on Jesus Christ.

Ramsey maintains that the functions of religious language are the evocation of commitment and worship, which are non-cognitive functions, and also discernment, which is presumably cognitive.26 For Ramsey, the cognitive claims apparently rest on both divine revelation and human intuition in the moment of disclosure.

The new order does away with explicit language about prioritizing religious minorities, as well as loosens Trump's initial limits on who's allowed to enter the United States.

But the further one has moved from the primary domain of religious language, the greater is the danger of imposing on other domains categories which distort their data.

This identification occurred not only on the intellectual theological level, but on all levels of the liturgy, the cult, the religious symbolic language, and the mythology.

Importing Vivaldi or Brahms or William Mathias into a church community whose native musical languages are closer to those of Madonna, Jimmy Buffett or John Tesh is like missionaries imposing European or North American religious styles on drastically different cultures.

The world is still characterized by an enormous range of differences in language, culture, economic patterns religious practices, values, wealth, educational levels, and so on and on.

Rightly, the study points out that religious education and catechesis take place within ecclesial, secular and personal contexts that intersect: religious education will not be successful if it ignores the language that pupils speak and the assumptions that they make, based on the world around them.

The ethos of the poem is Christian, not because «religious» language is used but because two logics of understanding everyday personal reality are operative, the logic, in this instance, of self - pity, on the one hand, and the logic of acceptance of unmerited renewal, on the other.

How can religious language avoid literalism on the one hand and emptiness on the other?

Last night state senator Andrew Lanza from Staten Island, a reported fence - sitter on the issue of marriage equality, told reporters, «We're close on language that I believe satisfactorily addresses» religious protections for groups who do not believe in gay nuptials.

We spent hours and hours and hours working on the language and drafting those religious provisions and going back and forth.

Assembly Minority Leader Brian Kolb was briefed this morning on the draft language for the chapter amendment's religious exemptions this morning, saying the measure described to him dealt with religious organizations like Catholic Charities.

A Senate official said no agreement has been reached on an amendment for religious exemptions in the bill, but language has been proposed.

Governor's language does not protect church - related agencies from denial of funding by state and local government agencies to provide charitable and health services, or allow them to make hiring and benefits decisions based on religious beliefs.

The added language only covers religious institutions, not municipal officials opposed to the law based on religious or culture grounds.

Members of the Religious Coalition for Reproductive Choice held a news conference calling on the Senate to alter language in the House bill that places explicit restrictions on federal funding for abortion.

ALBANY — The Cuomo administration and legislative leaders have reached agreement on language to protect religious institutions from obligations to recognize same - sex marriage, two people involved in the negotiations said on Friday afternoon, potentially paving the way for a vote on the marriage legislation.

«I know many people of good faith and religious background who aren't there on gay marriage, who aren't there on a number of these things, but they would never use language like this to describe and to support their arguments that are deeply held religious beliefs,» Haag told WXXI News.

All but two states — Mississippi and West Virginia — allow religious exemptions, and 19 states, including California, offer some variation of a philosophical or «personal belief» exemption, depending on the law's language.

During our years abroad, the kids visited 16 countries on four continents, they became fluent in French, developed friendships with kids from other countries, often who did not speak the same language, they participated in multiple religious and national holidays, and they developed a food palate that most adults would be in awe of (can you say fish eyes and liver pâté?!).