Sentences with phrase «religious imagination of»

The religious imagination of Christianity always framed its doctrines within a confessing church, a «people of God,» a communion of mutual vision and comprehension.

Niebuhr insisted that the poetic and religious imagination of the Bible most readily expresses the basis for the doctrine of man.

What made St. Francis so influential was his extraordinary originality: the son of a rich businessman who renounced his wealth and slept in pigstys while retaining the courtliness and gentility that were noble attributes of his era; the anti-establishment figure who founded a great religious institution; the man of radical poverty whose followers were not permitted (even if they had wanted) to imitate his utter rejection of worldly goods; the man of the Bible who never owned a complete one; the author of the first great literary work in Italian dialect, the «Canticle of the Sun,» who was steeped in the jongleur tradition of French poetry and song; the naïf who moved the heart and enriched the religious imagination of that great realist and exponent of papal power, Innocent III; the child of the age of Crusades who sought not the conquest of the Muslims but their conversion.

What our present situation suggests to Berger is not the demise of the religious but a necessary approach or methodology for theological reflection: «The theological decision will have to be that, «in, with and under» the immense array of human projections, there are indicators of a reality that is truly «other» and that the religious imagination of man ultimately reflects.»

The sacramental life of religious people to this day carries with it metaphors (such as the dying and rising of a god) that owe their original meaning to the religious imaginations of our forbears of the early agricultural period.

Not exact matches

It is ENTIRELY based on BELIEF in the BIBLE and is, in fact, a FICTIONAL product of religious imagination!

Moreover, the Bible supports a countercultural imagination, which is why Catholic religious orders and movements can often be profoundly antiestablishment even as the institutional Church rests comfortably as vicar of the status quo.

«lionlylamb2013 High 5 «imagination», The ventriloquists of our humane verbal fundamentalisms are but like lunacies of mental arborists who become jealous regarding differing sensualists whose only ills are to recreations of sensualistic pleasing outrightly set apart from the emotionally disturbed religious fundamentalists who seem to be fixated in their arbitrary mindset issues of straight lined sensualistic commonalities complacencies.

But suspension of disbelief is not the same as lack of conviction, which is the stuff of life to both the poetic and the religious imagination.

If people are making up religious belief systems entirely out of their imaginations it only stands to reason that what one group of people in one part of the world come up with will be different than what a different group in some other part of the world come up with independently.

«As America and the global community tackles the rising restrictions on religious freedom worldwide while working to ensure that religious minorities remain in such places as the Middle East, particularly the Nineveh Plain, we will need the imagination and inspiration of Sam Brownback,» he said.

Like Eve, the mother of Jesus has been subjected to countless embellishments of the religious imagination — some of them fair, some of them more reflective of the prejudices and projections of the societies from which they came.

St. Francis's churchmanship, if we may call it that, was closely related to his radically incarnational religious imagination, which is his second important legacy to our times, beset as we are by new forms of Gnosticism.

When I taught Mormon history to my students, I emphasized its remarkable spirit of endurance, its organizational savvy, and the sheer scope of its religious imagination.

Berry also believed that there had been a failure in religious imagination in Christian thought over several centuries, and wished to marry it to our scientific understanding of the universe.

(Numbers 27:21) When one endeavors, therefore, to reconstruct in imagination the religious life and practice of the early Hebrews, one must visualize them as presenting to their deity questions capable of a yes or no reply and then as casting lots with a cry like Saul's, «Show the right,» and as accepting the arbitrament of the dice as the revealed will of the Lord.

Because of the tendency of the illiterate to want religion presented to him in a way which suits his imagination, we find that educated Muslims today disapprove of the innovations invented by the Sufi orders, such as veneration of saints, seeking blessings from tombs, seeking the mediation of religious leaders, and excessive asceticism.

But there is a renewal of the sources of religious imagination that have been dry for two centuries.

In the area of story and imagination, religious educators have perhaps been more attentive than general educators because of the consciousness that religious traditions are carried largely by story.

Never - the-less, without accepting the work at face value, it is possible to regard the Book of Mormon as the product of an extraordinary and profound act of the religious imagination.

Similar themes are struck by Maria Harris, who sees imagination at the very heart of religious education (TRI).

William Bausch is one of many religious educators who specifically identifies the role of story in linking theology and imagination (SIF; see also SS, OG.

But what has happened in the 20th century, when the religious imagination — in its individual and corporate dimensions — has become fragmented under the assault of modern materialism?

During this flight of imagination he finds himself in the grips of an inexplicable religious experience, praising and worshipping the maker of the stars above.

In The Analogical Imagination I tried to rethink the traditional Christian theological dialectic of sacrament and word as the more primordial religious dialectic of «manifestation» and «proclamation.»

The hedonist in him relished such details in themselves, but the mature Stevens came to see them as part of a calling to some greater duty — to restore the «religious» imagination to an age of unbelief.

The conditions favorable for belief in miracle reports are several: a strong religious conviction, a vivid imagination, a pre-scientific or non-scientific view of the world, and discontent with the conditions of everyday life as a result of boredom, oppression, or want.

ok i've decided — after soul searching and observing my and other's reactions to these religious blog news on CNN learning more about religion from this alone and about the mideast than from anywhere else in my USA educated life i need to be more tolerant of others having religious based governments THAT is what is confusing me — that religion are governments are not seperated that is hard for much of USA population to understand perhaps it is for me i think you would have to actually live in a society like the mideast to truly understand it i mean — actually be part of the society the religious part is truly offputting — since most in USA seperate church and state like — church is for faith and imagination and celebration and family and community involvement and state is for protection and education and health and infrastructure, etc., for all it is hard to be serious about religion — when the serious side of society is state it is hard to see religion being the serious side of enforcement — and the state enforcing the faith based side of society egad — doesn't god get lost in all that?

In this book he argued that religion created a conscience which is quick to understand social need, that religious philanthropy gives charitably but without raising ultimate questions about the causes of social maladjustment, that religion «unifies individuals, stabilizes societies, creates social imagination and sanctifies social life; but it also perpetuates ancient evils, increases social inertia, creates illusions and preserves superstitions.

Examples are 9/11 hijackings, The holding back of stem cell research that could save countless human lives, Aids being spread due to religious opposition to the use of condoms, Christians legally fighting this year to teach over 1 million young girls in America that they must always be obedient to men, the eroding of child protection laws in America by Christians, for so called faith based healing alternatives that place children's health and safety at risk, burning of witches, the crusades, The Nazi belief that the Aryans were god's chosen to rule the world, etc... But who cares about evidence in the real world when we have our imaginations and delusions about gods with no evidence of them existing.

Readers who know Pilgrim at Tinker Creek (1974), Holy the Firm (1977) and Teaching a Stone to Talk (1982) are not only familiar with the autobiographical turn of her writing, but also with the power of a religious imagination that, while recognizably Christian; roams free.

To the extent that Theissen has shown how religious visions of peace are of necessity linked with military and political conditions, this failure of American historical memory may well ultimately destroy the power of the religious imagination and its symbols.

As much as American religion is «American,» it is also local, shaped by the particular history of immigration and economic forces of each place, as well as the particular landscape that often fires religious imaginations.

Bill — as long as the Catholics, or any other religious cult, continue to denigrate women and gays, you can not, by any stretch of imagination, claim they are liberal.

New York (CNN)- A new Broadway musical looks at religious faith and doubt with a healthy dose of imagination: the audience meets Jesus, Church of Jesus Christ of Latter - day Saints founder Joseph Smith, Satan, and an African warlord as well as Darth Vader, Yoda and two hobbits.

Though its terms were drawn from the vast world repertoire of religious and social imagination, they were particularized in a local language that expressed our own views, values, and actions.

This is a Puritan sermon, and I don't think there's been any sermon in the history of America that has more shaped our collective religious imagination than «Sinners in the Hands of an Angry God.»

Given the conservative nature of religious practice, it is more than likely that the old view would have won out every time, stifling all new creative imagination.

The artist, therefore, no longer was permitted to contribute to religious imagination by the creative work of painting and found himself limited to illustrating the «complete» statement of the religious traditions contained in confessions and in creeds.

There isn't one god... And there isn't even one god for every religion... Every religious person creates a god in their own image, and prays to it... So there are actually billions and billions of different gods, each one being a unique figment of someone's imagination.

She saw the religious artist as living in a world in which imagination had so badly eroded that signs of hope and transcendence were just barely perceivable.

Professor Dewey supposes that by appealing to the imagination as the source of ideal ends he has suggested a religious attitude capable of supplying mankind with a common faith.

Our concern for opening the boundaries of the mind in our religious language requires love and imagination.

We move even closer to the definition of the role of imagination in preaching when we proceed from that judicious statement about general religious discourse to affirm that specifically Christian discourse is intrinsically needful of the same thing.

On the basis of the enlightened and informed imagination, Professor Dewey hopes to build his universal community of those who have a common religious attitude toward life.

My premise is the suggestion that what we call imagination is a central ingredient in any religious experience and that the proper uses of he imagination save religion from being either a mere system of rational statements on the one hand or an unsystematized mélange of experiences on the other.

Another use of the imagination is the recovery of narrative and story as the mode of religious expression.

For it would mean that the religious attitude of this particular individual had impelled him to repudiate the ideal ends which his natural German imagination had presented to him, and to act in the interest of other ends incapable of being reconciled with the ends presented by that imagination.

Speaking to the Indiana Area School of the Prophets in August, 1980, Trotter explores how theology and imagination are related, this time from the perspective of the words a religious community chooses to express what is finally incapable of being expressed in any definitive way.

Our normal powers of reason and even our religious imagination could hardly have conjured it up.