Sentences with phrase «religious communities which»

It is an inspiration for all people and especially religious communities which struggle against oppression and dehumanization.

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.

In Russia and in other totalitarian states, both left and right, the most fearless advocates of human rights are usually nurtured in minority religious communities which on the surface have no power at all.

Finally, they serve to integrate the religious community which binds itself to them.

This stress on the importance of the community suggests parallels in the role of the religious community which will be explored later.

Not exact matches

A spokesperson for Facebook directed Newsweek to its community standards on hate speech, which said that the platform «removes hate speech» that directly attacks people based upon «race, ethnicity, national origin, religious affiliation, sexual orientation, sex, gender, or gender identity, or serious disabilities or diseases.»

«I could not be more proud to stand with President Trump as he continues to stand shoulder to shoulder with communities of faith,» she told Religious News Service, which first reported on the initiative.

Churches, church conventions or associations, as well as religious and apostolic organizations, including corporations and any community chest, fund, or foundation, organized and operated exclusively for religious purposes, no part of the net earnings of which inures to the benefit of any private shareholder or individual.

Such a new ecclesiastical body is designed to allow these pathetic human beings, who are so deeply locked into a world that no longer exists, to form a community in which they can continue to hate gay people, distort gay people with their hopeless rhetoric and to be part of a religious fellowship in which they can continue to feel justified in their homophobic prejudices for the rest of their tortured lives.

To help in building a world in which people can live and work together across religious and cultural divides, we strive to be a primary resource in religious and theological studies for the academy, for religious communities, and in the public sphere.

They say that the patterns of worship and religious education seem designed to preserve the connections to the countries from which their Muslim communities emigrated, while these young folks want their faith to guide them in their lives in America.

The growing interaction between religious communities in the post-Enlightenment world requires all of them to engage in self - critical reflection, which in order to be fully theologically informed must extend beyond theology proper into the areas of philosophy and history.

Orthodox Jews have been expelled from the military for wearing yarmulkes; a religious community in which all members worked for the church and believed that acceptance of wages would be an affront to God has been forced to yield to the minimum wage; religious colleges have been denied tax exemptions for enforcing what they regard to be religiously compelled moral regulations; Amish farmers who refuse Social Security benefits have been forced to pay Social Security taxes; and Muslim prisoners have been denied the right to challenge prison regulations that conflict with their worship schedule.

In fact, that sickness creeps into all religious communities of which I know, and leaves a trail of v - ictims in its wake every time.

From which kind of religious communities were they?

I refer to the way in which religious leaders and the communities which they lead wear the mantle of v - ictimhood to cover their n - aked moral failings.

Now, I realize I could just as easily call it «How to be Decent to One Another on the Internet» or «How to be Human on the Internet,» but given this particular community of readers, I wanted to frame the discussion around specifically Christian values and concerns, (many of which also apply to those of other religious persuasions, of course).

The US Commission on International Religious Freedom said it «strongly condemns» the measures, which commission chair Thomas J. Reese said would «make it easier for Russian authorities to repress religious communities, stifle peaceful dissent, and detain and imprison peoplReligious Freedom said it «strongly condemns» the measures, which commission chair Thomas J. Reese said would «make it easier for Russian authorities to repress religious communities, stifle peaceful dissent, and detain and imprison peoplreligious communities, stifle peaceful dissent, and detain and imprison people.»

Thus in Islam we find no distinction in community life between that which is called religious and that which is outside religion.

Washington (CNN)- The faith community needs to be a check against political vitriol in the 2012 election, which two religious leaders say has the potential to be the «ugliest campaign» in decades.

It also underestimates the degree to which various religious communities can themselves function as subcultures, complete with expectations, economies, peer pressure, blacklists, marginalization, and spoken and unspoken rules.

Community life is therefore the second arena in which we can appreciate the perils and the necessity of religious liberty.

The only locus in which alternative values and vision are nurtured is the religious community.

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.

Distinguished men of letters, essayists, novelists, and poets, have recently asserted their conviction that the only thing which can save our sagging culture is a revival of religious faith, but many of these men make no contact whatever with the particular organizations in their own communities which are dedicated to the nourishment of the very faith they declare necessary for our salvation.

Religious members of the movement are embarking on our 40 Days for Life campaign, in which we pray, fast, hold vigil, and perform community outreach, all in service of saving men, women, and children from abortion.

He represents a professional group which is very close to the problems of people, and he also represents a community of people who are interested in the implications of their religious point of view for their daily lives.

It takes profound educational work and continuous discernment, which must involve all the academic community, promoting that synthesis between intellectual formation, moral discipline and religious commitment which Blessed John Henry Newman proposed in his «Idea of University.»

The religious vision from which Attic tragedy emerged was one of the human community as a kind of besieged citadel preserving itself through the tribute it paid to the powers that both threatened and enlivened it.

Whether or not the minister uses religious tools in a particular relationship, the counselee knows that he represents the religious community and the vertical dimension of existence upon which both can draw in counseling.

Your disillusionment with the Church may seem like a petty wound to nurse right now, with Latino children getting taunted by their classmates, Muslim communities facing religious persecution, and black families grappling with a world in which white nationalism has been validated and emboldened, but grief is grief.

Here the pastoral specialist will function in a role which capitalizes upon his clerical identity, religious knowledge, and contact and identification with the religious community.

If the fundamental social mechanisms for renewal are diminished — marriage, parenting, productive work, interpersonal trust, and religious or communal involvement — then the social law of entropy takes over, which is what is happening today in poor American communities

Perhaps, as John XXIII proposed, the Universal Declaration is a sign of a new world community in which the religious traditions will find common ground for resolutely resisting the dehumanizing forces of this age.

The authors spoke of closeted atheists of which I am one among a very religious community.

Using Whitehead's formulation of the three stages through which solitariness in its religious dimension passes, one could describe each stage as a possible way in which the totality, or the community of indefinite extensiveness, may be prehended.

Perhaps the Universal Declaration of Human Rights is a sign of a new world community in which the religious traditions will find common ground.

His challenge to communities of religious faith is to acknowledge and take the measure of that intelligence, while at the same time fashioning a constructive critique that can raise the standards by which we assess what qualifies as the best and brightest.

This felt contrast between solitariness and community is the empirical datum which underlies the multitude of religious symbols, such as creation, incarnation, resurrection, nirvana, samsara, moksha, tao, wu - wei, t» ien, each of them, in their wide variety of forms and connotations, pointing to some aspect of organic life together.

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.

The religious community's tradition and belief - system offer ethical guidelines within which (or even against which) individuals can develop their own functional value hierarchies.

The combination of communal and adumbrative subjective forms in transmuted physical feelings provides the foundation of the religious feeling of «the value of the objective world which is a community derivative from the interrelations of its component individuals, and also necessary for the existence of each of these individuals» (JIM 59).

But those tasks can be classified broadly into two groups: those in which theologians want to regard themselves as doing something special and unique and those in which they wish to affirm community with other religious traditions.

They are exerting increasing pressure on educational institutions to equip them to be resources to the communities in which they will serve, as well as competent leaders of religious institutions.

Someone's religious beliefs are, to an enormous degree, correlated to the beliefs of the community in which they grow up.

In a statement, the country's Ministry of Religious Affairs said, «These enforcement measures are... intended to control the act of celebrating Christmas excessively and openly, which could damage the aqidah (beliefs) of the Muslim community.»

It is due also in part to the fact that religious institutions in black communities have not been sufficiently cognizant of the radical implications which the changing political, economic and social realities have for their life.

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.

Durkheim's concept of sociology is characterized by a marked emancipation from the tenets of Comte's philosophy of history as sociology (sociology as a method) and by a corresponding tendency toward construction of a typology of social groupings, in which he included religious communities.

Yet it is essential to realize that religious communities are constituted by loyalty to an ideal or set of values which is the basis of their communion.