Sentences with phrase «religious cultures other»

How are we to make of Jesus, God, the Sprite, the church and its task and mission in a society shaped by religious cultures other than that of Christianity?

CNN has sensitivity for every religious culture other than Christianity.

Not exact matches

The truth is, evangelical Christians have already «lost» the culture wars.And it's not because the «other side» won or because evangelicals have failed to protect our own religious liberties.

This meant for them that the religious spirit that informed it was superior to the religious spirit that informed other cultures.

In other words, the questions and issues I raise in the post aren't new; these questions and issues are recurring ones in American religious culture (though they have manifested themselves differently through the years) and have been inherited by my generation.

The media are such an inextricable part of our lives and culture that we now see all other social collectives (including our religious faith) through the lens of our enculturation in media.

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.

The author of Sexless in the City: A Memoir of Reluctant Chastity, she holds an M.A. in religious studies from Arizona State University and has written for The Atlantic website, Books and Culture, Paste, The Journal of the History of Sexuality, Christianity Today, Beliefnet and other publications.

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

Of course through such coexistence for long periods, there developed symbiotic interpretations of religions and cultural and social values, creating not one but several composite cultures and syncretic religious trends in different regions of the country in different periods of its history, with one or other religious value or cultural system having dominant influence.

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

Some religious people think that «standing up for Christ» in today's culture means telling others that God hates gays.

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.

What we can honestly state is that the religious approach is more likely to be successful in our particular culture than is any other.

It provided an ideological framework within which the many religious communities of India as well as the plurality of linguistic caste and ethnic cultures (in the formation of which one or other religions had played a dominant role) could participate together with the adherents of secular ideologies like Liberalism and Socialism (which emerged in India in the framework of the impact of modern humanism of the West mediated through western power and English education).

It's too bad we forget about persecuting our Muslim brothers and sisters in the United States who have received religious persecution as individuals, as a culture, and religiously from Christians and Atheists, and I am sure others as well.

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!

Its other inevitable effect is to foster and nurture the messages that this culture already sends about religious commitments: since they're really all the same, it doesn't matter which you have.

I come from «shameless» caretakers, abandonment, ridicule, abuse, neglect — perfectionistic systems I am empowered by the shocking intensity of a parent's rage The cruel remarks of siblings The jeering humiliation of other children The awkward reflection in the mirrors The touch that feels icky and frightening The slap, the pinch, the jerk that ruptures trust I am intensified by A racist, sexist culture The righteous condemnation of religious bigots The fears and pressures of schooling The hypocrisy of politicians The multigenerational shame of dysfunctional family systems MY NAME IS TOXIC SHAME

For like Whitehead and Dewey, Kadushin understood that the concept of organic thinking offered an approach to logic and the foundations of knowledge that was an alternative to the perversions of the sort of blind faith in natural science that had come to dominate the intellectual cultures of the late nineteenth and early twentieth centuries; an alternative that did not attempt to devalue science or replace it with a nonrational mysticism, but which did attempt to place scientific thought into a broader cultural context in which other forms of cultural expression such as religious and legal reasoning could play important and non-subservient roles.

My working definition of the congregation is this: A congregation is a group that possesses a special name and recognized members who assemble regularly to celebrate a more universally practiced worship but who communicate with each other sufficiently to develop intrinsic patterns of conduct, outlook, and story.9 We can sharpen our appreciation of congregational structure by comparing its thick culture with that of other religious associations.

Being loyal to, and trusting in, one god, was not always understood by other cultures, but the Hebrew culture influenced others by their beliefs and religious practices.

Yes because as we all know no other culture ever names their children after religious figures (Jesus, Peter, Paul, Joseph, Mary, etc...).

As Protestant thought domesticates itself within the national cultures, individual Protestants find that their religious language is increasingly incapable of transmitting the meaning of their faith to men of other countries.

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.

Indeed, though many believers would believe that Jewish monotheism sprang into existence as is, the truth apppears to be that they went through a religious evolution much like the other cultures around them.

For a few examples: the protection of the unborn, the handicapped, and the dying; parental choice in education; tax and other policies supportive of marriage and the family; the defense of individual merit against quotas and related discriminations; the defense of property, civil, and religious rights against expansivist government control; and the vigorous affirmation of the achievements of Western culture, in opposition to multiculturalist fashions.

«Ex-gay movement members, like other conservative Christians, view themselves as part of a positive transformation of American culture and religious life, often describing themselves as embattled or besieged by secular culture or the gay rights movement.

«That said, if the churches do not take the opportunity now to «advocate» and «teach» why same - sex marriage is wrong for everyone (i.e., harmful to children, to the couple, and undermining of a culture of marriage), religious people should not expect to find a lot of sympathy for their right to exercise their religious freedom to dissent from same - sex marriage,» Esbeck told CT. «In other words, church leaders no longer enjoy the luxury of not teaching biblical marriage, as much as large numbers of the laity don't want to hear it.

One was the work of a sociologist, Earl Brewer, who, with the aid of a theologian and a ministries specialist, sought by an extensive content analysis of sermons and other addresses given in a rural and an urban church to differentiate the patterns of belief and value constituting those two parishes.67 The second was the inquiry of a religious educator, C. Ellis Nelson, who departed from a curricular definition of education to envision the congregation as a «primary society» whose integral culture conditions its young and old members.68 James Dittes, the third author, described more fully the nature of the culture encountered in the local church.

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.»

The similarity in style and content between the stories I knew from the Bible and the myths of other Mesopotamian cultures suddenly made those strange tales of talking snakes and forbidden fruit and boats packed with animals seem colloquial, routine — nothing more than myths operating from the religious and literary conventions of the day.

Having been exposed to the religious fundamentalism of Bible Belt culture all my life, I recognize the symptoms: the pride, the fear, the huddling together, the ostracizing of the «other.»

The practice of giving names to religious traditions is likewise a modem phenomenon, as Wilfred Cantwell Smith has pointed out, 4 and it derives from the growing awareness of other cultures and civilizations.

The information at our disposal now makes so evident the complexity, the diversity, of the religious aspect of human experience in all Asian cultures that we can no longer use easy generalizations or traditionally accepted patterns in talking about other religions.

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.

Fortunately, a large majority of poor and religious Indians do not live within the modern culture of materialism; they are invulnerable to the glamour of the CEO, the investment banker, the PR executive, the copywriter, and other gurus of the West's fully organized consumer societies.

In other essays Bellah elaborates these points, both descriptively and normatively, by suggesting that modern culture develops an attitude of «symbolic realism» toward religion that recognizes the humanly constructed nature of religious symbolism and affirms the importance of such symbolism as a source of ultimate meaning and personal integration.

Indeed, the persistence of these beliefs seems to be one of the more stable elements of American religious culture, in contrast with the serious restructuring that has taken place in many other beliefs and practices.

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.

creed krēd noun a system of Christian or other religious belief; a faith: people of many creeds and cultures.

We have valued especially the cultural and religious traditions of Asia and India which have helped us to open ourselves to the dialogue with other cultures and religious.

Religious conversion to Christ in this setting essentially means a change of faith which involves participation in the local worshipping congregation of Christian believers without transference of community and cultural affiliations, but with a commitment to the ethical transformation of the whole society and culture in which they participate with others of different faiths.

Americans are more religious than most other industrialized countries, and it's holding us back, both as a nation and a culture.

It is now apparent that this effort was, at least in part, the attempt of a culture whose religious dimensions were fading to find some other area in which the religious passions could be exercised.

Art from other cultures seems to hold sway in the corridors and it is rare that religious art is seen in lessons.

If it is the recurring patterns as presented on the major social forms of communication which are effective in the molding of culture, greater attention needs to be given to the study of the dominant patterns and images shown on religious television programs and how these relate to other and traditional expressions of religious faith.

As a consequence of the displacement of these other types of religious programs, the growth of paid - time religious programming in the 1960s and 1970s has resulted in a marked movement in religious television away from representating a range of U.S. cultures and traditions toward representing mainly the Protestant evangelical and fundamentalist traditions, particularly the independent broadcast organizations.

I am anxiously awaiting and looking forward for the other Hispanic groups in the United States to begin speaking and writing about their own religious expressions of their culture.

For a greater discussion of other religious symbols, consult my previous works: Christianity and Culture (San Antonio: MACC Publications); Galilean Journey.