Sentences with phrase «people in any religious tradition»

Not exact matches

Of course, these biblical passages have in mind, in particular, the transmission of a religious tradition: the story of God's care for his people.

As Jacques Dupuis put it, Vatican II affirmed positive elements not only in the personal lives of people of other faiths but in the religious traditions to which they belong.

The confusion on the Assembly floor in Vancouver reflected the fact that Christians have not been enabled to think theologically about the religious faith of their neighbors, as believing and praying (or meditating) people with a spiritual history and tradition of their own.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

But we must make our case in publicly accessible terms that appeal to people of good will from a variety of religious traditions and those of no religious tradition.

(Using the lowercase «c» with reference to «christianity» is a spiritual discipline for me as a member of a religious tradition so arrogant and abusive in its exercise of power over women, lesbians and gays, indigenous people, Jews, Muslims and members of nonchristian religions and cultures.)

For people whose ethical views are based in a religious tradition, that choice seems monstrous.

Whenever pluralism becomes too content with a relaxed model of «dialogue,» it can ignore the need for conflict and the actualities of systematic distortions in the personal (psychosis), historical (alienation and oppression) and religious (sin) dimensions of every person, culture and tradition.

The skills of effective communication and relating should be at the center of the entire process of theological education, since these skills make it possible to bring the riches of a religious tradition to life in the experience of persons.

At the level of assumption, the historical consciousness is the awareness that every event or entity (including persons or religious traditions) possesses its own finite, historical context and can be explained exhaustively in terms of that context.

It did not occur to many people in the 19th century that there might be truth, integrity or value in a religious tradition other than Christianity.

I also take quite to heart the ways in which the religious tradition lam part of has fomented, exacerbated, and then walked past much of the suffering caused by people and institutions that have claimed to be the very messengers of God.

«Lesbian and gay religious need to reclaim their tradition, publicize it, rejoice in it, and share it with other Christians and gay people,» he writes.

It is also important for the evolving religious life of thousands of persons dissatisfied with the religious traditions or congregations in which they find themselves.

Clearly, it is within the canon of most religious traditions themselves to regard their followers as a pilgrim people whose tents must always, in a sense, be in motion through the wilderness.

Today we live in a different world, where people of different religious traditions live together side by side.

Is it a problem, a defeat for our religion or do we discover that the interrelationship of people of different religious traditions is of benefit for our life as human beings in this global village?

The Editor in the Preface says that the Tract «polemises against a form of narrow sectarian Secularism which refuses to be sensitive to tradition and faith» and argues that Secularism needs to be rethought taking religious faith seriously, that «only then can Secularism reclaim the ideological space which Fundamentalists are threatening to take over, only then can Secularists capture the minds of the people» (p.vi).

There are, in the midst of fragmentation, signs of a changing society in the context of religious plurality, where people of different religious traditions are instrumental in building new communities and where interreligious dialogue promotes a new understanding of the other.

Yes, this was evidence that God also was upset about what this man named Jesus was teaching, and had seen fit to make Him a public spectacle in the sight of all so that nobody would ever again seek to challenge the teachings of the religious leaders or the traditions of the Jewish people.

The United States has a strong tradition of welcoming the persecuted, from its founding when people were fleeing religious persecution in Europe to now where we've resettled refugees from over 40 nations in partnership with local communities.

«More so than for any other religious tradition, a person can become UU because of what he already believes rather than believing what he does because of becoming a UU,» said James Casebolt, coauthor of two papers on the regional survey read at the Society for the Scientific Study of Religion annual meeting in October.

The question of whether Christians and Muslims worship the same God is not only a question about Muslims but one about all peoples of whatever religious tradition who raise their hearts and hands in prayer to the Divine Other.

In many cases they are the only representatives of a school's religious tradition, and in some cases they are the only individuals a young person will encounter who will say proudly (albeit subtly) that they believe in GoIn many cases they are the only representatives of a school's religious tradition, and in some cases they are the only individuals a young person will encounter who will say proudly (albeit subtly) that they believe in Goin some cases they are the only individuals a young person will encounter who will say proudly (albeit subtly) that they believe in Goin God.

While some people whom I would include in this mode of thought are involved with «religious studies,» particularly at the undergraduate level, and see autobiographies as a valid way of introducing students to different religious traditions (and I would agree that it is a valid way), the main drive, I believe, is focused on the central task of theology — serving the hearing of the word of God in a particular time and place.

If a basis for the ruling is not found in the Qur» an or the Traditions, then it should be sought in the general agreement (ijma) of the religious leaders, and that general agreement should be followed by all the people.

Otherwise, the churches of the Christian tradition will have nothing to say to religious seekers in a culture where people are free to believe anything they wish about God... and do.

If they are from a biblically conservative tradition they are likely to use selected references to sexuality, marriage, and family to communicate the ideals of God in a way that will encourage and motivate people to strive for the ideal.6 This didactic use of the Bible fails to distinguish the radical difference between family life and the religious practices of ancient and modern cultures.

Reviewing the exegetical search of the early writers involves, then, for those of us who have come into the inheritance of these traditions, the responsibility not only to interact with these inherited traditions, but also to interpret these in the context of the «extratextual hermeneutics that is slowly emerging as a distinctive Asian contribution to theological methodology [which] seeks to transcend the textual, historical, and religious boundaries of Christian tradition and cultivate a deeper contact with the mysterious ways in which people of all religious persuasions have defined and appropriated humanity and divinity.»

For this tradition nourished over the centuries the slow emergence of the ideal of a civilized politics, a politics of civil conversation, of noncoercion, of the consent of the governed, of pluralism, of religious liberty, of respect for the inalienable dignity of every human person, of voluntary cooperation in pursuit of the common good, and of checks and balances against the wayward tendencies of sinful men and women.

David L. Schindler criticizes the liberal view of the human person that he sees encoded into the American project in First Things, to which Richard John Neuhaus responded with a more positive view of our national heritage, in which religious faith and a strong tradition of civic associations moderate the excesses of liberal individualism.

This understanding happens in the combination of intra-religious and inter-religious dialogue, that is, in the dialogue between different religions and among different religious traditions within one human person.

lol, yes clay i am an atheist... i created the sun whorshipping thing to have argument against religion from a religious stand point... however, the sun makes more sense then something you can't see or feel — the sun also gives free energy... your god once did that for the jews, my gives it to the human race as well as everything else on the planet, fuk even the planet is nothing without the sun... but back to your point — yes it is very hypocritical of me, AND thats the point, every religious person i have ever met has and on a constant basis broken the tenets of there faith without regard for there souls — it seems to only be the person's conscience that dictates what is right and wrong... the belief in a god figure is just because its tradition to and plus every else believes so its always to be part of the group instead of an outsider — that is sadly human nature to be part of the group.

This meant for the earliest disciples a basic renunciation of the struggle for existence, implemented by a complete break with the power structure of society: the automatic prerogatives of the chosen people, the security of the holy tradition, the comfort of established religious organization and clergy — all such props, controlled by man and as a result constantly available to him for securing his existence, were in principle eliminated.

«In Britain we have a long tradition of freedom of worship and religious tolerance, where many people of different faiths follow religious codes and practices and benefit from their guidance.

A lack of interest in people's religious lives apart from the congregation has not, of course, characterized every religious tradition in every period.

Significant numbers of millennials (young people born in the 1980s and 1990s) will continue to walk away from socially conservative religious traditions.

Then, in words which call on the central motifs of the civil religious tradition, Reston thanked the Charlottesville citizen committee for suggesting «that a responsible society must have a common center to which the loyalty and trust of the people are bound, and that these fundamentals must be defined and discussed among the people and put right before the bicentennial of the Declaration in 1976.»

«Christians... are not interested in horizontal conversions - a mere change from one's religious tradition to Christianity, leaving the person on the same level of character and way of life.»

In the Jewish religious tradition these purity rules formed a closely interlocking network which clearly marked off the sacred precincts of the Temple, the holy land of Israel, and the covenant people of God (or groups of the «separated» within the people), from the «profane» world peopled by the «demon - ruled nations» outside.

It is acutely painful to biblical religion today, because many people, seeking a way to express their conscience in society, are led to reject any «religious» expression of it, because they identify these corruptions of the biblical tradition with all religious expression.

«So moderate people of faith, those of you who can endure the cognitive dissonance of espousing progressive politics while gleaning support in religious traditions that are thousands of years old — I ask you to please speak up.

The whole world may come to participate more or less imperfectly in the universal mission of Christ and the Church: the Eastern Orthodox churches, Protestant ecclesial communities, the Jewish people, Islamic monotheism, the great world religious traditions that are not always explicitly monotheistic, and even secularists through the workings of the moral conscience by which human beings are led to seek the true and the good.

The people of Nineveh, as a certain ancient tradition affirms, are often already repenting in ways that we, the self - consciously religious, have yet to see.

This much at least may be conceded, that along with the academic tradition of detached secular study of religion, there is growing in both Christendom and elsewhere a religiously related scholarship of religious diversity.30 To some extent in the future these studies, it would seem, are to be carried out by religious people for religious people.

«Jews, Christians, and Muslims in the world pray to the same God...» Yes, this is true if you look at the holy writings and traditions of these faiths — but in 2010 it's «My God can beat up your god» Catholics, Baptists, Hasidim Jews, Reform Jews, Sunni and Shia Muslims all have their own «personal» gods now — I know there have always been religious splits, but in our Instant Communication world it's easier than ever to divide people by stirring up emotions.

When young people grow up in a more or less homogeneous society, where parents, religious leaders, and schools all confidently communicate traditional values, they may rebel to some extent, but they are also likely to assimilate much of the tradition.

In particular I should learn whatever I can from persons who have been formed in other religious traditionIn particular I should learn whatever I can from persons who have been formed in other religious traditionin other religious traditions.

The real myth, in other words, may be that there can be religious freedom at all in the modern state without a strong religious tradition acting both as a curb to the state's power on behalf of believers and nonbelievers alike and also as an alternative narrative within which people can work out their individual visions of the good life.

Even so, such people are often accused of having a «hidden religious agenda» because of the remnants of the Hebrew - Christian tradition in the schools» religious values, holidays and customs.