Sentences with phrase «religious life concerns»

Not exact matches

Where debate on the subject of religion versus secularism is concerned, it's always easy to find voices shrieking over the banishment of religion and Christianity from American life, and claims the nation is morally bankrupt because of the success progressives have had with marginalizing or outlawing religious practices.

Perhaps an indication that the religious are far more concerned with regulating people's se - x lives than in what people actually believe?

Each society has its own religious system, and the propagation of such a complete system would involve propagating the entire life of the people concerned» (ARP 5).

Although Calvin never lost sight of these themes, he is perhaps best remembered for his detailed exposition of the leading themes of the Reformed faith in his Institutes of the Christian Religion» widely regarded as the most significant religious work of the sixteenth century» and his wrestling with issues concerning the identity of the church and its place in public life.

In «The Unhappy Fate of Optional Orthodoxy» (Public Square, January), Richard John Neuhaus proposes «Neuhaus» Law» concerning the life of religious institutions: «Where orthodoxy is optional, orthodoxy will sooner or later be proscribed.»

To encourage devotional fellowship and mutual counsel concerning the spiritual life and religious activities of the Churches.

From the inception of the enterprise in the decree of Darius, «Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices,» (Ezra 6:3) to the festal celebration of ultimate success — «They offered great sacrifices that day, and rejoiced» (Nehemiah 12:43) the religious life of the restorers of Zion centered in the altar.

«As a family ministry concerned with the sanctity of life, marriage, and religious freedom, we are optimistic that Judge Gorsuch will continue to protect our cherished liberties, and earn the entire country's respect as a member of our nation's highest court,» said Jim Daly, president of Focus on the Family, in a statement.

Whether it is expressed in religious terms or not, the meaning of life, values, destiny — ultimates — are matters of faith and therefore are religious concerns.

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

This reminds us that the church must be ready to witness to the lordship of Christ by cooperating with people of goodwill of all religious and non-religious groups who are genuinely concerned to seek better ways of living and working.

We have a representative democracy which tends to validate religious belief instead of recognizing that they should have NO ROLE where religion is concerned other than to protect it's citizens, religious or not, and allowing all to live within the basic laws of the country which should have wide support and sound evidence supporting the need for them.

«Christianity,» says Sanneh, «came into Africa equally as fulfillment and challenge, but in either case as reinforcement of the religious worldview of Africans concerning spiritual and divine agency, the sacramental sense of community, the ties between the living and the dead, the potency of dreams, prayers and invocations.»

There are now persons in the pews who were born in the city, who are secular in their outlook, who are keenly aware of the ways in which their lives are shaped by structures which they do not control and who are concerned that their religious institutions should be active agents of social change.

A. Festival Religious festivals were occasions for a break from life's larger concerns, a special time, or «parenthesis» within life, consecrated to the Lord in joy.

One reason why it is of vital concern to every citizen, whatever his special form of religious belief, that real religion should flourish in the commonwealth is that religion has always taught men thus to respect life's sanctities.

They witness to the fact that God is not circumscribed by the walls of religious sanctuaries and that God is concerned with the processes and activities of daily life.

This chapter deals with religion as a particular facet of education in a democracy, but more significant is the fact that all of the preceding chapters set forth a religious point of view by demonstrating what the life of ultimate devotion means in a wide range of human concerns.

He is concerned with the theologico - philosophical, epistemological, psychological, phenomenological and historical analysis of the nature and meaning of religion and with the forms of expression of religious experience and the dynamics of religious life.

And recently, those revelations were brought into even broader perspective through a study conducted by the Pew Research Center's Forum on Religion and Public Life, which rated most of the Arab Spring countries as «high or very high» concerning government - imposed religious restrictions.

In days past, we could regard these persons and beliefs as «esoterica,» suitable objects of scholarship by odd professors but otherwise of not much concern to our own religious life.

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!

by David Bebbington): conversionism, or an emphasis on the «new birth» as a life - changing religious experience; biblicism, a reliance on the Bible as ultimate religious authority; activism, a concern for sharing the faith; and crucicen - trism, an emphasis on Christ's atoning work on the cross.

William Diehl identifies four domains in which religious faith needs to be connected with praxis in everyday life: Family; Local Community; Employment (those paid or unpaid ways we spend our days); National and global concerns.

«To be religious,» said theologian Paul Tillich, «is to be grasped by an ultimate concern, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of the meaning of life.»

How much more should this be true of the great religious texts, whose sole concern is informing the practice of living?

The writer is concerned with the Colossians» slow decline from a grace - filled life to a religious life dominated by domineering men.

One can also easily understand why religious utilitarianism in our time should be dominantly social, since our greatest concern is for the preservation and ordering of a social life that is threatened with anarchy and since our greatest sufferings arise out of our social disorder.

It follows from this that the documents that will most concern us will be those of the men who were most accomplished in the religious life and best able to give an intelligible account of their ideas and motives.

I'm learning that my Jesus is less concerned with religious actions and more concerned with our hearts and lives.

But the activists, such as the biblical prophets, claim that the life of social concern is thoroughly religious, and they make «doing justice» the very heart of any authentic religious relation to the sacred mystery of God.

Thus, whether we begin with the meaning of the self - image or with the meaning of acceptance, the religious question concerning that reality which is the context of our lives becomes the existential question, that is, one concerning which we have to make a decision.

In general, Democratic voters seem less concerned with a candidate's faith life, though more who believed Clinton was religious were likely to think she would also be a good president (69 %) than those who didn't believe she was religious but would make a good leader (54 %).

Such «religious intuitions» are the «somewhat exceptional elements of our conscious experience» that Whitehead seeks to elucidate as evidence for God's consequent experience of the world.9 Only a living person experiencing a whole series of divine aims, sensitive to the way in which these shift, grow, and develop in response to our changing circumstances can become aware of their source as dynamic and personal, meeting our needs and concerns.10 Jesus, full of the Spirit, knew God personally in this intimate way, until these aims were taken from him in the hour of his deepest need, when he experienced being forsaken by God on the cross.

As a passenger in a good vessel with a good pilot need give himself no farther concern, but may go to sleep in peace, because the pilot has charge over all, and «watches for him»; so a religious person who lives under the yoke of obedience goes to heaven as if while sleeping, that is, while leaning entirely on the conduct of his Superiors, who are the pilots of his vessel, and keep watch for him continually.

I am concerned that the differential weighting of descriptions of the political and religious domains of the two mens» lives is intentional, to the goal of exaggerating the positive and negative qualities of the two and guide the reader to apply value judgements.

This topic is now before Congress, but it is also a local concern, and religious bodies can provide creative alternatives such as homemaker services and adult day - care centers to enable older folk to continue their lives in familiar surroundings.

As teacher, ethicist and theologian, I am particularly concerned about the moral and religious foundations on which we base our lives.

Gil you have asked some very good questions why does bad things happen in the world i personally do nt know God did nt explain to Job either why he had to suffer.What i do know is that God desires that none of us should perish but that all would have eternal life in him through Jesus Christ.This world will one day pass away and the real world will be reborn so our focus as christians is on whats to come and being a witness in the here and now.Both good and bad happens to either the righteous or the sinner so what are we to make of that.What we do know is that God will set all things right at the appointed time the wicked will be judged and the righteous will be rewarded for there faith isnt that enough reason for us to believe.Free will is only a reality if we can choose between good and bad but our hearts are deceitfully wicked we naturally are inclined toward sin that is another reason whyt we need to be saved from ourselves so what are we to do.For me Christ died and rose again that is a fact witnessed by over 500 people that were alive at the time and was recorded by historians how many other religious leaders do you know that did that or did the miracles that Jesus did.As far as the bible is concerned much of the archelogical evidence has proven to be correct and many of prophetic words spoken many hundreds of years ago have come to pass including both the birth and the death of Jesus.Interested in what philosophy you are believing in if other than a faith in Jesus Christ so how does that philosophy give you the assurance that you are saved.Its really simple with christianity we just have to believe in Jesus Christ.brentnz

This may move Christian worship beyond the preoccupation with Scriptural texts and literary forms of prayer to a concern with the spontaneous religious life of its daily practitioners.

Scientists have complete freedom to investigate, but decisions about the purposes science should serve involve essentially religious questions concerning the meaning of life and the goals of men.

Yet is the balance of American religious life slipping away from those denominations that have a historic concern for the common good toward religious groups so privatistic and self - centered that they begin to approach the consumer cafeteria model of Thomas Luckmann's invisible religion?

Bishop Azariah of Dornakal, in theologically justifying the rejection of the reserved minority communal electorate offered by Britain to the Christian community in India, spoke of how the acceptance of it would be «a direct blow to the nature of the church of Christ» at two points — one, it would force the church to function «like a religious sect, a community which seeks self - protection for the sake of its own loaves and fishes» which would prevent the fruitful exercise of the calling of the church to permeate the entire society across boundaries of caste, class, language and race, a calling which can be fulfilled only through its members living alongside fellow - Indians sharing in public life with a concern for Christian principles in it; and two, it would put the church's evangelistic programme in a bad light as «a direct move to transfer so many thousands of voters from the Hindu group to the Indian Christian group» (recorded by John Webster, Dalit Christians - A History).

What is called for here is that the religious concern for public life be expressed through the faithful laity and not through the institutional authority of religions, that is.

Ayala goes on to argue that «science and religious beliefs need not be in contradiction because science and religion concern different matters», respectively «the composition of matter» etc, and «the meaning and purpose of human life» etc..

If religion is concerned with ultimate Truth or God, it can not but have its implications for the whole of life, private and public, and therefore the fundamental human right of religious freedom should include the right to express religious faith in prophetic ministry in society and politics in the name of justice.

In some private notes, Younghusband admitted «I was too slow and hesitant in my middle life in developing my religious concern» (12).

The regulations in the shari`a concerning the categories of people among whom the zakat should be distributed are, however, only applied to the collectors of zakat, and to the poor and destitute, among whom are also included religious teachers because their activity is not considered to be a means of living.

A multidialogical intent will allow Christian womanist theologians to advocate and participate in dialogue and action with many diverse social, political, and religious communities concerned about human survival and productive quality of life for the oppressed.

Faculty and student expressions of concern about the treatment of Muslims have been grounded in a desire to live peaceably and respectfully with all people, including our neighbors of Islamic and other religious faith traditions.