Sentences with phrase «religious cultures on»

This would allow us to trace the marvelous influence of various religious cultures on Buddhist art over a thousand years and a thousand miles — a fabulous journey into the past.

The real antagonism that characterises today's world is not that between various religious cultures, but that between the radical emancipation of man from God, from the roots of life, on the one hand, and from the great religious cultures on the other.»

When the struggle is understood in these eternal dimensions, the more mundane consequences of competitiveness, such as lack of representativeness in the presentation of religious culture on television can be seen as almost inconsequential.

Not exact matches

And now when I thought I was going to read an insightful article on another culture, I am dissappointed to see that someone has taken Clint eastwood's improve speech and compared it to a religious symbol.

«Even our religious culture tends to focus on success and stability as ideals for religious growth.»

It is evident that this period influenced Morrison's permanent interest in exploring the relationships between religion and its surrounding culture, with the result that a unique feature of the Century came to be its openness to articles on topics — political and literary, for instance — that did not commonly appear in religious publications.

Likewise, if 100 cultures develop religious systems based on a real god I expect them to have a good bit in common, or at least agree on the basics such as the number of gods.

The past two years have seen the appearance of an informative Encyclopedia of the American Constitution (4 vols., edited by Leonard W. Levy [Macmillan]-RRB-, several outstanding studies on its intellectual background (including Forrest McDonald's Novus Ordo Seculorum: The Intellectual Origins of the Constitution [University Press of Kansas] and Morton White's Philosophy, The Federalist, and the Constitution [Oxford University Press], at least one pathbreaking effort to trace the document's role through the years (Michael Kammen's A Machine That Would Go of Itself The Constitution in American Culture [Knopf]-RRB- and a gaggle of good books on its religious themes (see Martin Marty's review in The Century [«James Madison Revisited,» April 9.

A historian with a hand on the pulse of contemporary religious culture, I admire her like crazy, so when she expressed some disagreement with my post at CNN, «Why Millennials Are Leaving the Church,» my first instinct was to curl up in a ball and cry.

In the Abbasid period Muslim culture became society - oriented, with emphasis on such subjects as the sciences and engineering and architecture; but no contradiction was felt between these fields and religion, for all scholars combined religious knowledge with mastery of other fields of learning.

As an expert on various religious cultures, and with a knowledge of the role of religion in personality structure and function, the specialist is in a position to offer relevant insight for psychodynamic diagnosis, for evaluation of the manner in which religious issues should be dealt with in treatment, and the means by which religious resources may be used in rehabilitation.

Prominent on the list are fidelity to Vatican II, religious freedom, the priority of culture, ecumenism, interreligious dialogue, and worldwide evangelization.

The evidence for this phenomenon is incontestable: the influx of non «SBC evangelical scholars into Baptist seminaries; the changing of the name of the Baptist Sunday School Board to the more generic LifeWay Christian Resources; the presence and high profile of non «Baptist leaders on SBC platforms, e.g., the closing message at the 1998 SBC delivered by Dr. James Dobson, a Nazarene; the aggressive participation of the SBC's Ethics and Religious Liberty Commission as an advocate for the conservative side of the culture wars conflict; new patterns of cooperation between SBC mission boards and evangelical ministries such as Promise Keepers, Campus Crusade for Christ, the National Association of Evangelicals, Prison Fellowship, and World Vision.

In the current culture wars, religious liberals tend to ally themselves with the educational establishment against those on the Religious Right who are attacking the publicreligious liberals tend to ally themselves with the educational establishment against those on the Religious Right who are attacking the publicReligious Right who are attacking the public schools.

Of course, we ought not impose our respective cultures on others, nor should we impose our religious orientations.

Then we can focus on the religious «nonsense» this article labels as culture wars.

Religion is thus influenced from the side of religious experience on the one hand and culture on the other.

It serves as an indication of the breakdown of civil discourse, and the attempt by some culture warriors on the left to denigrate traditional religious believers as a darkened sect, unworthy of consideration.

In a post — Cold War, post-9 / 11 world strewn with conflicts involving competing religious postures and contradictory global views, where supposed divisions on lines of race, culture, and faith are loudly promoted and violently exploited, the example of past wars fought in pursuit of religious idealism has proved seductive for some seeking false assurance from continuity with history.

The term «nation» on the other hand is a more positive word, because it denotes people with identifiable religious, social and political cultures whom God has created and loves in their ethnic particularity.

A compelling aspect of Kilde's book is her reading of the buildings themselves in order to understand the religious culture that produced them: bold, confident, masculine and modern — yet slightly on the defensive.

«Tonight is an opportunity to raise funds for charity projects, but especially to reflect on the values that sport and football can promote values that are common to every person, regardless of religious belief and its culture.

But their ability to carry the day has been limited by broader cleavages in the culture that put them against religious liberals on all these issues.

† Just because a Blind Christian has the need to feel as if they posses a traditional family lifestyle, religious holidays where the give their kids chocolate eggs, dvd gifts on christmas of movies full of women acting as the equals of men (Against the bible), a lack of understanding culture, and the feeling of belonging, does not mean all people need / want / or feel that way.

Though Robert Handy has written of the «second disestablishment» of Protestantism (from the Depression on), until now the historical record behind the decentering of American religious and secular culture has been neglected.

Unfortunately, contemporary culture presents us — all too insistently — with issues which require a determined biblical and theological response: the continuation of the abortion regime; the intensifying pressure to acknowledge the legitimacy of same - sex «marriage»; the attacks on the religious liberty of Christians, forcing them to support practices offensive to their faith; and, most recently, «assisted suicide» now masquerading under the name «the right to die with dignity.»

In Indonesia, many Muslim citizens and organizations are committed to citizen equality and religious freedom, and Christian leaders are reaching out to them, according to Robert Hefner, director of the Institute on Culture, Religion, and World Affairs at Boston University.

The questions about religion and public life, those calling for «public» discussion, no longer focus on the verifiability of religious speech but concern quite other issues: methods of understanding and describing the religious realities, old and new, that we see appearing around us; useful criteria for assessing these religions and for defining and comprehending this new set of powers in our public life; and ways of protecting vital religious groups from the excesses of the public reaction to them, and protecting the public from the excesses of powerful religious groups — hardly questions a secular culture had thought it would have to take seriously!

The images abound in stock video footage accompanying stories on evangelicals, the religious right, megachurches and the culture wars — the obligatory shots of middle - class worshipers, usually white, in corporate - looking auditoriums or sanctuaries, swaying to the electrified music of «praise bands,» their eyes closed, their enraptured faces tilted heavenward, a hand (or hands) raised to the sky.

The possibility of a culture war speech «There is a religious war going on in this country,» former presidential candidate Pat Buchanan told the 1992 Republican convention in a primetime address.

I've come to realize on a deeper level how significant a role shame plays in our culture, and especially our religious, spiritual and...

In relation to American religious culture, therefore, television has exercised a major status - conferral effect, not on the basis of a representativeness, nor on a calculated moral - evaluative basis, but solely on the basis of a correspondence of a minority religious ethos with television's own economic, functional, and mythical goals.

Modern scholarship has revealed not only how much our capacity to be human depends on language and culture but also the extent to which all language (and particularly religious language) is symbolic.

In The Reason For God, Keller argues that Christians have served on the front lines of nearly every social movement toward morality and justice in modern Western civilization, including the abolition of slavery and the Civil Rights Movement in America, which is certainly true given the religious demographics of Western and American culture.

Whitehead means this in a specialized sense, in that all achievements of men and cultures tend to become dull and prosaic, and that the religious man is always pressing on to new forms of beauty not yet realized.

Our study is a reminder that alternative worldviews based on religious convictions can be an important resource for engaging with difficult issues and for challenging aspects of a culture that so many of us accept without question.

This is consistent with the research on Catholic and other faith - based schools, suggesting that religious instruction provides a better standpoint for critical engagement with the dominating culture than does a public school immersed in that culture.

Fundamentalism is the demand for a strict adherence to specific theological doctrines usually understood as a reaction against Modernist theology, combined with a vigorous attack on outside threats to their religious culture.

Indeed, judging by the reporting on the presidential campaign, it seems that in the absence of any substantive public debate on morality among religious leaders, media representatives have emerged as the new priesthood in our culture: they demand confessions of misconduct from public figures and then determine the seriousness of the sin and the degree of penance required for the sin to be forgiven.

The anthropologist Anthony F. C. Wallace, in a little known classic on social change and culture, teaches that major transformations of thought and behavior happen in a society when a society discovers that a once common set of religious understandings has become impossible to sustain.

Family - based rituals and activities present the most obvious opportunities for passing on religious culture.

John Charlot observes in Chanting the Universe: Hawaiian Religious Culture that sacred chants were traditionally practiced on the beach so as to reproduce the modulations of wind and waves.

They draw on the religious myths that maintain a sort of power even in their fragmentary form in our mostly post-religious culture.

One way of acknowledging its revisability is to say that it can survive the critique laid for it by Wayne Proudfoot in his 1985 Religious Experience and, more importantly, by the postmodern culture for which Proudfoot speaks.13 If it ignores that kind of postmodern critique, I am suggesting, it will not deliver on the promise it has shown recently in the growth of The American Journal of Theology and Philosophy, in the founding of The Highlands Institute for American Religious Thought, in the resurgence of Columbia and Yale forms of neonaturalism and pragmatism in the work of Robert Corrington and William Shea, 14 and in the American Academy of Religion Group on Empiricism in American Religious Thought — as well as in the growing independent scholarship of those working out of the empirical side of process theology and the Chicago school.

Understanding these changes can help us grasp movements in our culture, especially the rise of the Religious Right and its impact on the politics of 1996.

These are part of a world culture that continues to have profound effects on contemporary religious organizations.

John M. Staudenmaier, «The Influence of Communication Technologies on Modern American Culture: A Framework for Analysis,» paper presented at the University of Dayton Conference on Religious Telecommunications, Dayton, OH, September 26, 1988, p. 4.

If so, Christians and other religious people should view the situation realistically and give up on the cultural illusion that serious religion will just fit in with the common culture.

Many Christians (I am one of them) may feel nostalgic for a culture that is more God - oriented than ours, but this religious nostalgia must not be allowed to fly us on a magic carpet to a mystical fata morgana.

One chapter on shifting religious voting blocs by Lyman Kellstedt and colleagues gives greater detail in support of their article in these pages, «It's the Culture, Stupid!