Not exact matches
Through their embrace of
religious pluralism
and more universal mystical
religious experiences, liberal Protestants imperiled their own institutional strength but persuaded many Americans of the value of their
ideas.
Because of its permissive attitude toward theological
ideas, it accepts the alcoholic at the point he has reached in his
religious life
and allows his
religious formulations to grow as his
experiences change.
This forced upon him, first in his inner
experience and then in his message, a profound deepening of his
religious ideas.
In the New Testament, however, faith, meaning something other than faithfulness, is central in the
religious experience,
and its various phrasings furnish a valuable clue to the dominant
ideas of the writers.
The procedure is to begin by finding certain universal, ultimate
experiences which can be intelligibly described, which shed light upon traditional
religious ideas and which may contain valuable further implications.
Our conviction is rather that the difficulty arises simply from a failure resolutely
and consistently to found
religious ideas upon shareable human
experiences.
«2 Therefore, philosophy of religion must balance itself between the extremes of a philosophy that cuts itself off from
religious experience and a
religious stance that segregates itself from philosophical reflection.3 The search for a philosophy of religion is a search for total world - view in which the
idea of God encountered in human history is thoroughly integrated.
«31 The
idea of the particularization of the validity of expressions of
religious experience will have to be followed out in epistemology
and in the theory of
religious experience.
For his lectures Hauerwas chooses the structural expedient of explicating the
ideas of three previous Gifford lecturers: William James (whose lectures were published as The Varieties of
Religious Experience), Reinhold Niebuhr (The Nature
and Destiny of Man)
and Karl Barth (The Knowledge of God
and the Service of God according to the Teaching of the Reformation).
Presumably, if the
idea of God is to be even minimally significant, some sort of
religious experience is necessary.16 This appeal to
religious experience is itself a qualified one, since Hartshorne is prepared to argue that positivism can not exhibit a coherence in its basic life principles that is comparable to a theistic position.17 So he operates in general on the assumption that the crucial issues involved in man's attempts to conceptualize God can
and must be adjudicated by a rigorous analysis
and criticism of the various views of God which are logically possible.
Thus, in his comments on defining religion, Berger approvingly refers to Rudolf Otto's
idea of the holy,
and suggests in the light of that concept that
religious experience must be recognized as distinct from «the
experiences of ordinary, everyday reality.»
The
idea that because someone identifies as spiritual yet not
religious and therefore is indecisive, unable or unwilling to have or be a part of a transformative
experience,
and is somehow non-realist is absurd.
Personal
religious experience and inner feeling, therefore, began to take precedence over
religious thought
and dogma at the very time when traditional Christian doctrines were becoming increasingly out of kilter with the new
ideas and advancing human knowledge of the last two centuries.
Recognizing that our
religious ideas and feelings are deeply influenced by early
experiences with need - satisfying adults, he saw accurately that we tend unconsciously to project our need for a perfect parent figure onto the universe as we create our perception of deity.
Such
ideas are crude
and confusing pictorial representations which do justice neither to the fundamental
religious experiences nor to the realities of the life of prayer.
As earlier with regard to poetic discourse on the objective side of the
idea of revelation, so too on the subjective side, the
experience of testimony can only provide the horizon for a specifically
religious and biblical
experience of revelation, without our ever being able to derive that
experience from the purely philosophical categories of truth as manifestation
and reflection as testimony.
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.
I have found their
ideas to be faithful not only to important
religious intuitions of ultimacy but also to the demands of common human
experience, logic
and, most importantly for our purposes, modern science.
The third of the major functions of traditional
religious faith is to provide a body of belief structures which serve to harmonise the many disparate
ideas,
experiences and institutions within society in such a way that individual as well as corporate needs
and aspirations are given expression.
Indeed, it was precisely his effort to incorporate the cosmic vision of Whitehead (especially the
idea of
experiencing all of reality as a single complex datum) into his own interpretation of
religious experience that created such tension in his efforts to effect a union between
religious experience and scientific method; for the task of science is to «prune down the objects [of
experience] to the limits of its own powers of definition
and minute examination,» while «religion must deal with the total concrete fact...» (RESM 53).
No one living today (or the past two thousand years — or so) has personally met any so - called deity, as described in the many
religious tomes; nor has anyone living today any
idea what lies beyond the grave — even those who claim otherwise; because, like any other living being today, no one has actually died
and returned to describe their
experiences, whether good or bad.
(Reden, Rede 10) This sense of awe, however, is related not only to the fullness of
religious forms,
ideas,
and experiences, which Schleiermacher described as «having developed out of the eternally provident bosom of the universe.»
This
idea of unity is connected not only with the particular method of direct
religious experience, meditation
and vision but also has a bearing on logic
and conceptualization even where they are wholly unrelated to
religious experiences as such.
In terms of this cosmic fabric of transitory
experiences and perishable societies of occasions we may come to understand an aspect of the
idea of God that
religious traditions seem to be unanimous in affirming but by no means always unambiguous in expressing.
According to him, the
experiences he has gathered as a minister
and ambassador will make various interest groups like chiefs,
religious groups, youth, women groups, businessmen among others, who may share his
ideas vote for him at the party's congress, insisting that these groups could also form his «constituency».
Category: Africa, Asia, Central America, Child Health, Combat HIV / AIDS, End Poverty
and Hunger, English, Environmental Sustainability, Europe, Gender Equality, Global Partnership, Maternal Health, Middle East, Millennium Development Goals, NGO, North America, Oceania, Private Institution, Public Institution, South America, Universal Education, Voluntary Association, Your
experiences, Your
ideas · Tags: anthropology
and healthcare, chaplain, chaplaincy, cultural assumptions, cultural competency, development goals, ethnography
and healthcare, goals, healthcare, millennium, professional chaplain, Rabbi D'vorah Rose, religion, religiosity,
religious assumptions,
religious competency, spiritual assessment, spiritual care, spirituality, UN, United Nations
This resource will help guide students by helping them show an understanding of
religious experience by using scholars to help support different
ideas about
religious experience and to investigate the different factors that trigger
religious experiences.
Category: End Poverty
and Hunger, English, Environmental Sustainability, Europe, global citizenship education, Global Partnership, Millennium Development Goals, Português, Private Institution, Public Institution, Transversal Studies, Universal Education, Voluntary Association, Your
experiences, Your
ideas · Tags: Curriculum
and Pedagogy, Education, Educational environment, Educational quality
and standards, END 2013, Global
and sustainable developments for Education, global citizenship education, Health Education, Higher Education, Human Resources development, International Conference on Education
and New Developments, Lisbon, Portugal, primary education,
Religious Education, secondary education, Sports Education, students, teachers, Teachers
and Staff training
and education, Teaching
and learning relationship, Training programmes
and professional guidance, Ubiquitous
and lifelong learning, Vocational education
and Counseling
Category: English, global citizenship education, Interviews, North America, Private Institution, Public Institution, Transversal Studies, Universal Education, Your
experiences, Your
ideas · Tags: Camus, capitalism, critical democratic citizenship, critical pedagogy, decolonial school, Dylan Thomas, Education, Genet, Global Education Magazine, Gregory Baum, Harold Innis, Hesse, interview, Irving Layton, knowledge, Leonard Cohen, Marshall McLuhan, nationalism, neoliberal logic of privatization, Nietzsche, Northrop Frye, patriotism, Paulo Freire, Peter McLaren, Political, Proust,
religious faith, Sartre, social
and economic justice, Socialism, Vachel Lindsay
Category: Asia, End Poverty
and Hunger, English, Gender Equality, global citizenship education, Global Partnership, Interviews, Millennium Development Goals, NGO, Private Institution, Public Institution, Transversal Studies, Universal Education, Voluntary Association, Your
experiences, Your
ideas · Tags: agriculture, Ahmad Bahruddin, Arabic Countries, Asian countries, Brazil, Central Java Province, challenges, Christian organizations, Curriculum, democracy, democratic participation, European Countries, global citizenship education, horticulture, Indonesia, International Day of Peace, knowledge, life, local intellectual property, Metro TV, Mulyono Sardjono, Muslim, national curricula, organic farming, Paulo Freire, peace, Qaryah Thayyibah, Qaryah Thayyibah Learning Community,
religious community, rural neighborhoods, Salatiga, uniformed curriculum, USA
The very
idea that all people should be educated was first advance by John Amos Comenius, a Czech philosopher who lived in the sixteenth century witnessing
and experiencing religious intolerance
and violence, which made him a
religious refugee.
For a book whose title sounds like an affirmation of faith but whose story is about an atheist refuting the existence of God, reading it is a spiritual
experience... Many of the positive reviews laud the wit
and entertainment Goldstein provides, but honestly, the breadth
and depth of
ideas covered require close
and thoughtful reading... This novel can be read on a few different levels: a romance, a mystery, an intellectual thriller or a philosophical /
religious treatise.
But silly Luke still believes in his
religious garbage
and still thinks that his fact free
ideas are better than Germany's bitter
experience and understanding.