Sentences with phrase «relation to other religious»

(The Telegraphmapswhere Christians are concentrated in Iraq in relation to other religious...

Not exact matches

Our task was to reformulate our liberal heritage in light of liberation thinking but also with a view to rethinking the relation of Christianity to the natural world and to other religious traditions.

The code of laws provides the regulations which create the proper relations between man and God, such as saying prayers, fasting, and other religious duties; they guide man in his relations with his brother in Islam or the non-Muslim community, in organizing the structure of the family and encouraging reciprocal affection; they lead man to an understanding of his place in the universe, encouraging research into the nature of man and animals and guiding man in the use of the benefits of the natural world.

My own inclination is to say that genuine historical existence, understood as relation with the Other, is possible only when all ideologies, including religious ideologies, are called into question.

is not a «religious» relationship to the highest, most powerful, and best Being imaginable — that is not authentic transcendence — but our relation to God is a new life in «existence for others», through participation in the being of Jesus.

Since then he has been pressing for Christians to change their Christologies, not because they are unfaithful to Jesus Christ but because they are demonstrably falsifying of what occurs in other religious communities and obviously destructive in Christian relations to these communities.

This upheaval can at first find no other expression than the religious, for before man creates new life forms, he creates a new relation to life itself, a new meaning of life.

At a March «99 consultation on the Vatican document on the Shoali, We Remember, I joined Marrus and other participants in emphasizing this point to Cardinal Edward Cassidy, president of the Vatican's Commission for Religious Relations with Jews.

The opportunities for religious reform movements to achieve their goals were largely determined, therefore, by the relations present among the state, state church, and other powerful interest groups.

There are, as one would expect, several essays in the book on Jews and Judaism, some reflecting Kristol's religious interests» the need, for example, to sustain in Jewish identity a religious element and not merely a cultural one» others his political ones, exploring the relations of modern American Jews with a pluralistic American society that has given them an uncommonly large, though not unlimited, berth.

In several other publications I have stressed the double relationship that characterizes the religious group in distinction from other types of groupings: first, the relation of its members — collectively and individually — to the numen, and second, the relation of the members of the group toward each other.

Stage 5 also sees, however, that the relativity of religious traditions that matters is not their relativity to each other, but their relativity — their relate - ivity — to the reality to which they mediate relation.

Jesus» teaching was not «social,» 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; and in its relations to the pagan world outside it was determined wholly from within that beloved society — as the rest of the New Testament and most of the other early Christian literature takes for granted.

Hence, the objectified gods stood in an ambiguous relation to that other primal religious reality that represented the apportionment to each entity of its lot or place.

This is true, not because it contains, as it does, more exalted religious ideas than any other book, or expresses them better (this would be an explanation of the Bible's superiority, not of its uniqueness), but because it stands in a unique relation to some unique and supremely significant events.

Two (Noel and Gier) discuss Altizer's relation to other nontraditional options for religious thought, and two are written by historians of religions (King and Eliade), who view Altizer in perspectives provided by the discipline in which he did his doctoral study.

As we pointed out in Chapter 8, we can consider each other to be wrong without necessarily impugning the validity of the other's religious beliefs, if their beliefs lead to right relation with God and people.

Clifford Nass and I have demonstrated a significant negative relation between government expenditures and rates of Protestant church membership in 1950 and 1980, taking states as the unit of analysis.12 This effect appears to hold when other factors influencing church membership, such as religious composition, urbanization, region, and migration, are held constant.

In other words, these biblical stories, which are not self - conscious literary creations but genuine emergents from the experience of a religious community — these stories are attempts to express an understanding of the relation in which God actually stands to human life, and they are true in any really important sense only if that understanding is correct.

No longer can churches and other religious organizations maintain a monopoly over the individual's relation to the ultimate.

Insofar as realization of relation with God in one of the dimensions we have discussed excludes communion as a permanent, coequal dimension, it leads to something other than salvation, And, of course, so long as Christians insist on clinging to distinct identities, relations and communion, they will fail to realize the distinctive religious ends of other traditions.

Religious models are in relation to other forms of religious language — particularly symbols, images, myths, metaphors, parables and anReligious models are in relation to other forms of religious language — particularly symbols, images, myths, metaphors, parables and anreligious language — particularly symbols, images, myths, metaphors, parables and analogies..

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

It is interesting how clearly the prophets saw the relation to each other of power, pride, and injustice; and how unfailingly they combined their strictures against the religious sin of pride and the social sin of injustice.

Subsequent chapters will focus on two other major areas of religious television effect: the effects of religious television in relation to the local church and in relation to the broader cultural environment.

While the research in this area is still only suggestive and probably does not apply to the high - demand markets, it corresponds to what has been noted in relation to the lack of growth in overall religious programming as a consequence of paid - time programming and other syndication characteristics for religious programming.

The other uses religious belief to provide freedom from oppression, seeks justice as restoration, strives to improve human relations and the quality of life, and welcomes questions, discussions, debates, and increased knowledge.

Four issues which will be significant in the subsequent analysis of models arise here in discussing these other linguistic forms: (1) the role of analogy, (2) the relation of religious symbolism to human experience, (3) the diverse functions of religious language (especially evident in the case of myth) and (4) the cognitive status of religious language.

In this chapter I wish briefly to consider religious models in relation to other forms of religious language — particularly symbols, images and myths.

Please also list any non-financial associations or interests (personal, professional, political, institutional, religious or other) that a reasonable reader would want to know about in relation to the submitted work.

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,