Sentences with phrase «religious kind of faith»

As he describes it, «Not a faith in absolutes, not a religious kind of faith.

Not exact matches

These types of ra nts lead down the path of religious per secution and have been the same kinds of words during horrible religiously motivated at roci ties — ki ll ing of people because their flavor of Christian faith didn't meet the standard of some other self - right eous mob.

All the good works done by religious organizations of all kinds (Christian and otherwise) might get a mention in a human interest story sometimes, but decades of this media treatment have skewed public perceptions of what faith is about.

So is religious faith, of course, but our nation's original faith had a uniquely Calvinist form — a kind of radically this - worldly Christianity which, to echo the historian Carlos Eire, paved the way for modern unbelief.

The kind of reasonable, sound THINKING theology and religious / faith ideas those of us as are here talking about, simply doesn't lend itself to a pop culture.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of aReligious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of areligious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of areligious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

People all over Southeast Asia were absolutely slaughtered for having any kind of religious faith.

My analogy was attempting to suggest an incommensurate gap between rational logical positivism (on the one hand) and the kind beyond literal and metaphorical thinking that aims at representing — well, religious faith, for sure, and all sorts of varied artistic representing.

There are people all around the world dying because of their faith, whether Jewish, Muslim, Christian, Buddhist, or etc. «Martyrdom» may remind you of Christianity's history of «violence, intolerance, and fanaticism»... but why be reminded of something that ocurred in the past when religious persecution is still happening today among people of all kinds of faiths, including Christians?

This means that television is itself becoming a kind of religion, shaping the faith and values of many people in the nation, and providing an alternate worldview to the old reality, and to the old religious view based on that reality, for millions of viewers.

If in fact, by people giving out of love, it somehow helps those in Ja - pan that «do» have some kind of a particular faith, whatever their religious beliefs are, i.e...

Harriet Martineau was a convinced Anglican who, coming to the United States in 1834 for a two - year period, compared the religious situation in America with what she perceived to be the «established» position of the church back home in England: «It appears to me that the one thing in which the clergy of every kind are fatally deficient is faith: that faith which would lead them, first, to appropriate all truth, fearlessly and unconditionally; and then to give it as freely as they have received it....

Among other topics, Volf discusses faith in the public square, and asks what kind of religious conviction will be able to give meaning to human lives and help people seek the common good.

Therefore it should be purged from the earth, to the point that in the future adherents to a religious faith of any kind must suffer shame.

The Religious have a certain kind of faith.

I recently attended a event where a Mormon and a Baptist engaged in this kind of civil and respectful dialogue about their respective faiths and similar to your feelings I came away with the stronger conviction that we need more real dialogue and less the perpetuations of stereotypes and religious polemic.

Pope John Paul II also embraces this close connection, writing in his letter to artists (1999), «True art has a close affinity with the world of faith, so that, even in situations where culture and the Church are far apart, art remains a kind of bridge to religious experience.»

I would like to see more action of this kind, though maybe not so pointed toward Christians, but to encompass all religious, faith - based, thinking.

This involves some kind of empirical grounding for religious assertions if the language of faith is to be meaningful Ramsey makes three important points:

It is generally agreed that the drama of the present religious conflict lies in the apparent irreconcilability of two opposed kinds of faith — Christian faith, which disdains the primacy of the ultra-human and the Earth, and «natural» faith, which is founded upon it.

Robert Bellah has shown that most Americans today express a vague religious belief in God, but are utterly incapable of relating their faith to any kind of morally coherent life.

The directive of the churches represented in Faith and Order — that a study of worship be pursued over a number of years — indicates a recognition that there is a giveness to Christian worship, and that the common degradation of worship into gimmicks for religious mood - engendering is a kind of impoverishment, a failure, a positive disobedience hiding behind the face of individualism, spontaneity, freedom.

For this reason the kind of new life which Christians claim through faith in the risen Christ is essential to the actual advancement of community and to the creation of the religious outlook which underlies it.

For them «faith» is a steady setting of the will on God in commitment or surrender; and the only kind of love that is truly «religious» is the intent of the will on another's good.

In Habits of the Heart (University of California Press, 1985), Robert Bellah and co-authors show that most Americans today express a vague religious belief in God, but are utterly incapable of relating their faith to any kind of morally coherent life.

To the extent that we succeed in this, the student then becomes the kind of pastor who can help others find a religious faith which is viable for them.

In between these two levels, however, the possibilities of religious interpretation are numberless, and it may require the eyes of many kinds of faith to see all of them.

Instead it has deepened, spreading a peculiar kind of confusion into our public discourse, political institutions, popular culture, the lives of religious believers, and entire communities of faith — including, at times, the Church herself.

Bryan knew that the so - called religious scientists who were insisting on the compatibility of evolution and the Bible would have surprised many Americans with the extent of how much of revelation they did not believe (such as the Virgin Birth and the Resurrection), even as they professed a kind of general religious faith.

Religious or «faith» knowledge, on the other hand, should be subject to quite different tests: the understanding of ultimate reality it mediates, the kind of religious experience it inspires, the quality of personal and communal life it makes possible, aReligious or «faith» knowledge, on the other hand, should be subject to quite different tests: the understanding of ultimate reality it mediates, the kind of religious experience it inspires, the quality of personal and communal life it makes possible, areligious experience it inspires, the quality of personal and communal life it makes possible, and so on.

In reaction to the violence and distemper we see displayed in so - called fundamentalism (of whatever religious brand), many people are touting a kind of uncritical pluralism that would amalgamate divergent faith traditions into one homogenized whole.

The third kind of knowledge becomes significant to us at the level of religious faith, belief or commitment.

Because this kind of thinking sees the individual in relation to society, keeping the independence of the actual entity and yet seeing reality as societal and organic, religious beliefs lead to faith, worship and action.

Faith communities, Lindbeck charges, have become purveyors of this kind of religious commodity rather than intentional communities that socialize their members into comprehensive forms of life.

He then invited Ed Miliband to give his personal views on those issues and invited him to confirm as a matter of fact that «the Labour party does not solicit votes or membership of financial contributions on religious grounds and that it does not offer any kind of privileged access or dialogue to faith groups of any kind».

But the movie sustains a kind of grace and faith, with the school year's rhythms fitting into the religious holidays that can't help but seep into Lady Bird's bones.

Van Gogh and Still shared a commitment to art as a kind of religious faith and themselves as the ultimate outsiders.

Regrettably «the amount of change we could apply in the future» isn't a «given» — at least not in a scientific context (it could perhaps be a tenet of faith in a religious or political context, but that is a different kind of debate).

Richard, I give you this quote from your comment on the Christmas thread at December 29, 2012 at 10:50 am, talking about rgbatduke: «And, as do most atheists, he fails to recognise that his religion is as faith - based as any other: agnosticism rejects faith but belief that no deity exists (i.e.atheism) is a religious faith of identical kind to belief in the existence of one or more deities (i.e. theism).»

The most common kind of coping used by the sample was self - recreation (= 50.41, SD = 19.50) and religious faith (= 50.04, SD = 17.65), and in self - efficacy the domain of taking the medicines had the greater score (= 90.25, SD = 16.08).

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,