Sentences with phrase «religious communities experience»

Instead of focusing on the concepts of moral hazard, religious communities experience ethics in terms of human flaws and redemption.

Not exact matches

The black community in America has confronted the reality of the historical situation as immutable, impenetrable, but this experience has not produced passivity; it has, rather, found expression as forms of the involuntary and transformative nature of the religious consciousness.

The individual and the community are both essential components of an irreducible dialectic, and maintaining the integrity of such dialectics, as Ziegler so faithfully communicates, is for Soloveitchik a fundamental necessity for genuine religious experience.

We may not worship the same gods, and we may have different concepts of what deity is, but as a community we don't invalidate someone else's religious experience.

This overall agenda would not differ from those of most liberal Protestant or Jewish groups — except in the high level of consensus, and in the fact that the most important religious goal for UUs is «a community for shared values» (rather than theology or personal growth or social change or experiences of transcendence).

This appeal to religious experience or some religious universal assumes that despite the diverse linguistic formulations to be found in the several religious communities, all are relating to the one God or the one Ultimate Reality.

For further discussions see Edward C. Dimock, Jr., «On Religious and Ertoic Experience,» The Sound of Silent Guns, Edward C. Dimmock, Jr. ed., (Delhi: Oxford University Press, 1989), 11 - 20; Norvin Hein, «Radha and Erotic Community,» in The Divine Consort, Hawley and Wulff, eds.

The black church has often focused on community uplift and centered their religious experiences in the story of the Exodus.

There seems to be a keen understanding of religious experience here as an ultimately personal encounter, guided by community and ritual, but essentially non-dogmatic.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

From the perspective of process modes of thought, there is but one fundamental datum on which religious experience is based: the generic contrast between the individual and the community, or, more metaphysically, the one and the many.

In the wake of Latin American liberation hermeneutics, religious communities and academics in the various countries of Africa and Asia have developed analogous forms of biblical interpretation that work from the particular experiences of those nations.

The sociologist of religion must beware of falling into the same error in overemphasizing random phenomena (eccentric forms of sectarianism, etc.) The historical beginnings of religious and sectarian communities, however, are important fields for investigation of the mediums through which religious experience finds expression.

Martin E. Marty says of Niebuhr that it «is possible to trace almost every eventually developed view of the religious community in action back to his root experience in the Detroit parish.»

I can asssure you, if you ever should find youself questioning Lutheran dogma — some of which Catholics, Eastern Orthodox, and Calvinists condemn as heresy, BTW — your experience of your religious community would become quite different.

Most religious groups expect the arts to contribute their share to the cultic expression of religious experience, but in some communities the arts are frowned upon and excluded from all forms of worship.

This inventory still does not include an examination of the internal consistency of the features that make up the theoretical, the practical, and the sociological expression of the experience of the religious community in question, nor does it include an inquiry into the rational arguments set forth in support of its tenets.

In accordance with the nature of the basic religious experience the conception of the nature and function of members of the community will vary.

Finally, if you are experiencing abuse in the context of your religious community, please tell someone who will help you contact the civil authorities.

Both give direction to the community, formed by those who are united in a particular religious experience, and this community is actively shaping and developing its religious experience in thought and in action.

What does this mean for the actual, on - the - ground experience of living alongside the plurality of religious communities — and nonreligious ones too — that we can not escape or ignore in our world?

I generally put this down to very religious people (who have been raised with the concept that God is personally invested in them and is a central force in their life) experiencing the thought of a person without a religious belief system as being close to someone soul-less: without morals and without any fear of punishment (hell), so obviously less trustworthy than religious people who have a spiritual Big Brother and religious community watching their every move.

But when we go beyond this and take our own religious experience into account, as we must inevitably do, are we not forced, even against our will perhaps, to acknowledge not only that we recognize the fact that God is known in a distinctive way within the Christian community, but also that we have trusted ourselves to God as thus known; that God - as - thus - known is our God?

As a footnote to this discussion it is interesting to observe that a vivid sense of imperfection (including a sense of sin) is a necessary component in religious experience, and that those who are the worst sinners (i.e., who most frustrate community) are the least aware of their sin.

So questions that impinge upon our contemporary personal experience of selfhood, community, racism, sexuality, good and evil, and meaning may form the structure for films of great religious power.

They are now suspicious of any religious community because of the rampant insidiousness of vision in communities they have experienced.

A living worship service is a centering experience for a particular religious community, simultaneously expressing and strengthening its unity.

I have tried thus far to demonstrate that the secular part of Western culture has itself raised the community question with unprecedented urgency and that the religious are best situated to address the question with authority based upon both tradition and experience.

To their everlasting shame, the mainline churches have simply failed to understand and meet the needs of many people in their communities, people who are searching for a satisfying religious experience, but who have not found it in the mainline churches.

In the ecumenical discussions and experience, churches with their diverse confessions and traditions and in their various expressions as parishes, monastic communities, religious orders, etc., have learned to recognize each other as participants in the one worldwide missionary movement.

The onus is on cultural and religious communities which experience and assert their cardinal differences from the Hindutva ideology to promote world - views more amiable to plurality and less hostile to difference.

This metaphor emphasizes that the autonomy and security of each community's religious experience and expression must be guarded by all members of the extended family, and that the interaction within the common spaces of the house must be governed by mutually agreed codes of conduct allowing for free exchange of ideas and not leading to the theological «annexing» of one unit by another.

A theology is a systematic reflection on a religious experience, an encounter between God and man (for the Christian, an encounter in Jesus Christ), the experience are that of a religious founder, of prophet, of religious men, or of communities.

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.

The prophets after the Exile are of a lesser breed, and most of the authors of the period are anonymous members of the community who give expression to a wide range of religious experience as it comes to individuals living within the framework of a religious society.

It is, moreover, important to recognize that the hierarchic ordering of religious identifications with community and caste is achieved in at least two closely related ways: first, the positing of the unstable and indefinable category of «private religious experience» as a separable, essentialized reality falling outside historical affiliations of caste or community; and, second, the isolation of belief as extraneous to determining an individual's membership in the community.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church aReligious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church areligious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church aReligious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

Religious images have a more direct relationship to experience, especially in worship, ethics, and the life of the religious cReligious images have a more direct relationship to experience, especially in worship, ethics, and the life of the religious creligious community.

Even the intense religious experience of individual prophets was always related to the ongoing life of the community.

Therefore the religious person needs to be disciplined and equipped in body and mind for the task, with more calmness and mastery in the midst of peril and turmoil, more sensitivity and deeper insight into the bonds of interdependence that hold people together in rich community, a more passionate and richly integrated life purpose which can transmute the common things of daily experience.

For example, such things as life adjustment counseling; community social action; marriage and family life education and counseling; social, religious, and therapeutic group experiences; and the after - care of patients by means of a supporting, redemptive fellowship contribute to positive mental health.

Thus, the new liturgy attempts to create a new kind of religious experience, that of a community of Jesus» followers living and loving together in his name.

Unlike the experiential - expressivist model, Lindbeck claimed that the law of believing is not derived from individual religious experience, but from how a religious community speaks and lives a «narrative» over time.

The communities and traditions I listed are all religious, because these kinds of practices and experiences play an important role in them.

At Southern the smaller schools of religious education and church music probably offer closer - knit community experience and potentially put a whole educational experience together better than the larger school of theology.

The religious community attempted to define these experiences for the people.

Of course, it may be his theological reflection as a member of an earlier community that has led to the new insight or religious experience.

It is so pleasant when you have a community of people sharing your religious beliefs and helping you out when you experience hardships and really difficult times.

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But they are also talking about much more than a number or language level — they are talking about prior academic experiences (or lack thereof), cultural and religious traditions, hobbies, personality, family circumstances, and background about the student's home community or native country that can inform their instructional decisions in the classroom.