Sentences with phrase «religious cultures which»

Those that pose a real challenge today are (a) the frontier of religious cultures which define a people and (b) the frontier of power.

Our concern in this and the subsequent chapters is not, however, with the total Islamic culture but with the specifically religious culture which originates almost exclusively from the Qur» an, the Traditions of the Prophet of Islam, and the various interpretations of these two fundamental sources.

Not exact matches

Then he starts in about the Resurrection, which strikes their ears as fantastic religious fiction of the sort their culture had long been steeped in and was now weary of.

Social and religious conservatism struggle in today's culture, which continues to favor anti-traditional expression (however routine and easy anti-traditionalism has become).

Bottum opines that we should prepare ourselves for the next chapter in the culture wars, in which the left here will get into step with its European compatriots, espousing a militant skepticism toward science while maintaining their polemic against the religious right, but this time for its uncritical embrace of scientific progress.

The Secular City helped accelerate the secularization of American elite culture, which created not only new openings in the public square for more - traditional religious bodies but also new fault lines in our politics» fault lines that are as visible as this morning's headlines and op - ed pages.

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

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.

Thus the Commission called for a Christian concern for Higher Education which helps critical rational and humanist evaluation of both the western and Indian cultures to build a new cultural concept which subordinated religious traditions, technology and politics to personal values according to the principle «Sabbath is made for man and not man for the Sabbath», enunciated by Jesus and illustrated in the idea of Incarnation of God in Christ.

How can we communicate the good news of Jesus Christ in this or that culture, the vocabulary of which has been formed by another religious tradition?

I have called this the coup de culture, in which Judeo / Christian moral philosphy (which is different from religious faith), the once generally accepted value system of the West is being supplanted by a (roughly) utilitarian / hedonistic (not in the sensual sense) / scientism - radical environmentalism view of life.

Every culture in the past has had a religious dimension, which motivates the culture and supplies it with its values and goals.

The dominance of religious television by this one minority expression of American religious culture assumes more serious implications when it is considered with the factors that have influenced it, which is the substance of our next chapter.

The contact with Zoroastrianism, which was the dominant religion within the Achaemenid Empire founded by Cyrus the Great, as well as Hellenic thought led to incorporation of religious ideas from those cultures into Judaism, including the development of notions of an immaterial and immortal soul distinct from the body and a moralized afterlife.

During the Abbasid era, for example, Muslim culture progressed rapidly, and the religious texts were interpreted in a way which suited the spirit of the age.

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.

He noted the peril of specialization in modern culture, which tends to isolate religious thinkers from those in philosophy, art, politics and science.

DO N'T think you understand democracy if you think it's only about elections: it's about injecting as much of your religious culture and mindset which excludes freedom of thought, freedom of expression, political and religious pluralism, and human rights.

The global culture which the present suggests and the future demands impels everyone — every individual, every group, every culture, every religious and theological tradition — to recognize the plurality within each self, among all selves, all traditions, all cultures in the.

I think cultural diversity was built into the Christian faith with that first great decision by the Council in Jerusalem, recorded in Acts 15, which declared that the new gentile Christians didn't have to enter Jewish religious culture.

Such an oversimplification ignores the biographical, religious and political realities running through the history of Christian missions during the «great century» and long before, as missionaries have, in the name of Jesus, striven to understand and learned to respect the particularities of the cultures to which they have come.

This is vital as it will help the participants in dialogue to hear, see and touch «the rich religious soil», which nourishes each culture.

Which got me thinking about how the dominant religious culture, even the dominant expression of Christianity and church that we are exposed to, attempts to set the rule.

A translator can not neglect the role of language in the process of translation, especially in a pluralistic society like India, which includes different religious and political ideologies, languages and culture.

Mr. Anderson offers antidotes such as the possibility of religious revival, the recovery of high culture, and «postliberal» policies for fighting crime, with all of which I agree.

That through which all religion lives, religious reality, goes in advance of the morphology of the age and exercises a decisive effect upon it; it endures in the essence of the religion which is morphologically determined by culture and its phases, so that this religion stands in a double influence, a cultural, limited one from without and an original and unlimited one from within.

After passing through an era dominated by rationalism, Western culture is experiencing an explosion of religious mysticism — a manifestation of the human spirit's seeking to transcend the confines of the single - storied universe into which it has locked itself since the Enlightenment.

Your implication that all religious believers are morally bankrupt is a bit of an extreme position, and one which perpetuates simplistic stereotypes at exactly the time when we need to think more critically and deeply about religion in this culture.

Bargaining and barter were and are known in all the cultures that have developed moral and religious traditions, most of which have well - known maxims and principles that deal with the vast spectrum of social and moral issues, from fair weight to marriage contracts, bred in the marketplace.

«Much of this has to do with the passing away of a religious culture, sometimes disparagingly referred to as a «ghetto,» which reinforced participation and identification with the Church.»

Marty's lengthy discussion of the role of denominations is fascinating — especially his observations (which I find convincing) about the continuing relevance of denominational entities in our reportedly «postdenominational» religious culture.

Religious inwardness, the life of faith, is the pathway which leads out of the trap, as it shows the individual the falseness of the culture in which he is enmeshed and opens up his existence to genuine transcendence.

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).

Most, perhaps all, cultures and religious traditions have some version of the problem of evil, but as C. S. Lewis wrote in The Problem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipotent God.

We live today in a culture of war, which has made it increasingly important that our religious traditions contribute to generating social change towards peace.

They also embody increasingly the insights of the secular disciplines and reflect the author's increasing enthusiasm for the virtues of an open society which allows freedom to all religious traditions, and also the freedom to analyze and criticize all these traditions through the disciplines of an empirical and historical culture.92

Sorokin predicted this leveling as an upshot of sensate culture, which wants to rid itself of religious notions of human nature and destiny.

Most history these days is written from a quite secular point of view in which the religious foundation of culture is little Understood or appreciated.

All this would mean that in order to understand a religious movement or institution integrally, we would have to make a careful study of the sources, its origin and its development, of the movement in itself and in interaction with the culture and society, and possibly with the religious community in which it is found.

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.»

Yet it is this intellectual revolution that is responsible for the secularisation of western culture... [which] owed... its diffusion to the ill - judged and unjust, though sincere, action of religious orthodoxy» (Christopher Dawson, The Gods of Revolution, Sidgwick & Jackson, 1972, p14 - 15)

It also helped to foster the culture which surrounds First Things, perhaps the most articulate organ for the expression of conservative religious voices in the current cultural climate.

He believed, by contrast, that, whatever our own religious beliefs, we should be studying the growth and development of Christian culture (in its broadest sense) because it was Christianity which had created and shaped the culture we still live in today.

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.

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.

DO N'T think you understand democracy if you think it's only about elections: it's about a culture and mindset which includes freedom of thought, freedom of expression, political and religious pluralism, and human rights.

The religious dimension of a culture promotes particular qualities and aspirations which give that culture its identity and even a name.

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.

If the liberal religious tradition is to regain its place as a vital force in modem culture, the two tendencies of the postmodernist temper, which Nathan A. Scott, Jr., has isolated as «negative capability» (a «disinclination to try to subdue or resolve what is recalcitrantly indeterminate and ambiguous») and the «self reflexive» (a «retreat from the public world»), must be overcome.

Add to this mix a handful of international students, most likely from a Middle Eastern, Islamic culture or from an Asian society in which people deem it strange to share any religious conviction, and we have an assembly that we could address only if the miracle of Pentecost touched our tongues.