Sentences with phrase «people consider themselves spiritual»

It'd be a little less obvious — the contempt and the hate -, if these people just said they were «spiritual» but they were afraid to do that, because a lot of people consider themselves spiritual — a lot of people that they wanted to reject and not be inclusive with — so they had to make this whole bratty phrase up «spiritual BUT NOT religious»

Not exact matches

Thurman says that as people in business, «we should take heart because, although a lot of people who consider themselves progressive and spiritual feel like business is something very lowly, that it's about just making money, the vocation of business can be extraordinarily honorable and has the ability to make a long - lasting positive impact on our society and world at large.»

Jeremy before the Gospel was preached in New Zealand my people the maori people already had many gods and lived under there own type of spiritual law.They had rituals to keep themselves holy or pure but was by works.They also believed that there was one supreme God who was above all other Gods and his name was eo.So when the Missionaries came they understood the message of a supreme God and the way to know him was through his son over 60 % of maori people accepted the Gospel.It was bigger revival than the welsh revival in terms of percentage of population the welsh revival was only 10 % of the population of wales and that was considered a large revival in its day the new zealand revival was in the years 1820 - 1840.

Paul had one of the more extraordinary spiritual experiences a person could imagine, being «caught up in the third heaven,» but he never considered praying for such a thing, and after it happened he kept it to himself.

But in a pluralist society of general education and at a time when the community Church of faith is bound to come, we should surely consider whether the spiritual tactics of the people's Church are still viable, and if the «shortage of priests» does not partly stem from this.

The concerns that surface when one considers piety or the quality and depth of the seminarian's relationship to God and other persons include: (1) Christian community, (2) spiritual formation, (3) vocational study, (4) ecumenical fellowship, (5) corporate worship, (6) personal witness and (7) community service.

I was prickly about people's demands on «my time,» especially when they interrupted silence or prayer, and I was bugged by what seemed to be widespread spiritual sloppiness in folks who considered themselves religious.

However many things that people consider to be bad are, in fact, useful in our spiritual growth.

People who use the technology must not only be carefully trained — and untrained counselors don't need machines in order to harm people — but they also should consider the view of Arthur Gladman, a psychiatrist who says that anyone who uses biofeedback must be aware of its tremendous spiritual potential for self - transformPeople who use the technology must not only be carefully trained — and untrained counselors don't need machines in order to harm people — but they also should consider the view of Arthur Gladman, a psychiatrist who says that anyone who uses biofeedback must be aware of its tremendous spiritual potential for self - transformpeople — but they also should consider the view of Arthur Gladman, a psychiatrist who says that anyone who uses biofeedback must be aware of its tremendous spiritual potential for self - transformation.

Sadly though unless you produce or use this sort of shallow stuff, people don't consider you spiritual or your church really «moving».

Zionism's messianic character is evident in its attempt to end the role of the Jews as a ghost - people, to keep Jewry from retaining the status of an unclassifiable entity, and to reactivate the spiritual purpose to which Jews have traditionally considered themselves covenanted (NZ 177).

I think many of the commenters here today, may wish to consider that people are not on a journey of self discovery, because they were guided there by a spiritual - but - not - religious movement.

The author makes the assumption that people who consider themselves spiritual and not religious are evading some amount of responsibility to conform to religious principles and improve their character.

I'd like to share my anecdotal experience, as a person who has visited many denominations, religious sects, and I've many conversations with those who consider themselves spiritual but not religious.

Indoctrination at a young age should be considered child abuse, so people going on a spiritual journey should be allowed all the time they need.

There is a minority of Christian circles that practice «spiritual snobbery» and look down on people who are not «in the know» as they consider people should be.

I consider simplicity as a spiritual way of life — if you stop working around the clock or worrying about being in debt or shopping compulsively, then you have time to try to be a better person rather than just an accumulator.

So many people have been further harmed by the judgment of their religious peers who consider them spiritual failures for being physically or mentally ill.

V. 38 Paul states that if one doesn't acknowledge his teaching as authoritative, then that person should be considered as one having no authority to speak on spiritual things (he has in mind false teachers or church rebels who would oppose his teaching).

I consider myself a Spiritual person though no longer a Religious person as I believe all religions have an element of truth covered in a WHOLE bunch of socially / economically motivated propaganda that supported the position of the leaders at the time «Doctrine» was declared.

In fact, the religious view considers the secularist «mechanical materialist view of reality as too reductionist and as leaving out the «organic» and «spiritual» dimensions of human being and history and therefore as unable to renew the values of humanism and its reverence for life and the dignity of the human person in society in the name of which secularism started to protest against religious authoritarianism.

We also have our friend Nietzsche (whom I really need to read more fully for myself), who considers the Superman to be the one who is more spiritual, more advanced, rather than the slavish people more aligned with the monkeys.

The reason most people don't consider this last item to be part of the spiritual armor is because Paul doesn't have a parallel piece of armor from the soldier's armor to compare this weapon with.

All religious people can be considered spiritual, but not all spiritually minded people are religious.

«The human being is often considered an assembly of parts and elements that can be cut and pasted, rather than a biological organism and a person of spiritual worth,» explains a council publication.

We're in real need of a new approach, and the integrative and functional perspective on mental health considers the pressures of the modern world and treats the person as a physical, emotional, and spiritual being — which sounds good to us.

Some people consider addiction a spiritual disease, so for many the obvious response would be to develop a spiritual practice.

After visiting our website you will no longer consider a healthy person to be one with a six pack set of abs, but instead one who can achieve true physical, mental, spiritual, and environmental health.

My approach is to view the body as a whole and consider all influences - physical, environmental, spiritual, nutritional, emotional and social - that may be contributing to a person's medical concerns.

I consider myself to be very spiritual and a loving, and understanding person.

(1) the temperament and developmental needs of the child; (2) the capacity and the disposition of the parents to understand and meet the needs of the child; (3) the preferences of each child; (4) the wishes of the parents as to custody; (5) the past and current interaction and relationship of the child with each parent, the child's siblings, and any other person, including a grandparent, who may significantly affect the best interest of the child; (6) the actions of each parent to encourage the continuing parent child relationship between the child and the other parent, as is appropriate, including compliance with court orders; (7) the manipulation by or coercive behavior of the parents in an effort to involve the child in the parents» dispute; (8) any effort by one parent to disparage the other parent in front of the child; (9) the ability of each parent to be actively involved in the life of the child; (10) the child's adjustment to his or her home, school, and community environments; (11) the stability of the child's existing and proposed residences; (12) the mental and physical health of all individuals involved, except that a disability of a proposed custodial parent or other party, in and of itself, must not be determinative of custody unless the proposed custodial arrangement is not in the best interest of the child; (13) the child's cultural and spiritual background; (14) whether the child or a sibling of the child has been abused or neglected; (15) whether one parent has perpetrated domestic violence or child abuse or the effect on the child of the actions of an abuser if any domestic violence has occurred between the parents or between a parent and another individual or between the parent and the child; (16) whether one parent has relocated more than one hundred miles from the child's primary residence in the past year, unless the parent relocated for safety reasons; and (17) other factors as the court considers necessary.

As a licensed psychotherapist, I consider all aspects of a person: mental, emotional, and physical health; faith and spiritual considerations; culture and lifestyle.

The result of the approach of the majority in the Miriuwung Gajerrong case is that even though Aboriginal people may continue to maintain a spiritual connection with the land, the common law will consider their native title rights to be extinguished where an inconsistency occurs.

I consider myself a christian counselor and believe that a persons religious and spiritual beliefs can be an asset in making changes and moving forward.»

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,

In existential therapy, people are considered based on their orientations along four interwoven dimensions: the physical, the social, the psychological and the spiritual.

Consequently the impact of developments on Indigenous people's land is considered also to be an impact on this cultural and spiritual identity.

I offer a caring and compassionate approach which considers the whole person from biological, psychological, social, and spiritual perspectives.

In his presentation, Working Differently to Improve the Health of Indigenous Peoples, Dr. Mushquash will discuss how health is not simply the absence of illness but rather, requires considering how programs and services can help Indigenous people find physical, mental, emotional, and spiritual balance through purpose, hope, belonging, and meaning in their lives.

My therapeutic approach considers the whole person - body, mind and soul — and therapeutic concerns include stressful life interruptions, anxiety and depression, relational and spiritual concerns and longer term difficulties.

(1) the temperament and developmental needs of the child; (2) the capacity and the disposition of the parents to understand and meet the needs of the child; (3) the preferences of each child; (4) the wishes of the parents as to custody; (5) the past and current interaction and relationship of the child with each parent, the child's siblings, and any other person, including a grandparent, who may significantly affect the best interest of the child; (6) the actions of each parent to encourage the continuing parent child relationship between the child and the other parent, as is appropriate, including compliance with court orders; (7) the manipulation by or coercive behavior of the parents in an effort to involve the child in the parents» dispute; (8) any effort by one parent to disparage the other parent in front of the child; (9) the ability of each parent to be actively involved in the life of the child; (10) the child's adjustment to his or her home, school, and community environments; (11) the stability of the child's existing and proposed residences; (12) the mental and physical health of all individuals involved, except that a disability of a proposed custodial parent or other party, in and of itself, must not be determinative of custody unless the proposed custodial arrangement is not in the best interest of the child; (13) the child's cultural and spiritual background; (14) whether the child or a sibling of the child has been abused or neglected; (15) whether one parent has perpetrated domestic violence or child abuse or the effect on the child of the actions of an abuser if any domestic violence has occurred between the parents or between a parent and another individual or between the parent and the child; (16) whether one parent has relocated more than one hundred miles from the child's primary residence in the past year, unless the parent relocated for safety reasons; and (17) other factors as the court considers necessary

Profoundly Spiritual, Peter considers it a blessing to Inspire it Forward by Helping People achieve financial freedom, which leads to Lifestyle Freedom.