Sentences with phrase «religious life of the community»

The parish church, in which the religious life of the community was centered, was the emerging pattern.

You will find lots of Christian formulas on Christian online dating as well as a number of topics related to the religious life of the community.

Not exact matches

Such a new ecclesiastical body is designed to allow these pathetic human beings, who are so deeply locked into a world that no longer exists, to form a community in which they can continue to hate gay people, distort gay people with their hopeless rhetoric and to be part of a religious fellowship in which they can continue to feel justified in their homophobic prejudices for the rest of their tortured lives.

The Feb. 20 attacks against the two religious properties forced the apostolic vicar of Benghazi, the rest of his Franciscan community, and the religious men and women who lived and worked in the diocese to be evacuated to the Libyan capital, Tripoli.

They say that the patterns of worship and religious education seem designed to preserve the connections to the countries from which their Muslim communities emigrated, while these young folks want their faith to guide them in their lives in America.

It was a religious community and a bunch of loving people who helped Lucas deal with his CP and find meaning and joy in his life, and also helped a man who lost his son get through life in this cold and uncaring universe.

There would be apostolic visitations of seminaries and houses of religious formation, led by seminary rectors and religious men and women from living and growing communities, who would recommend needed changes; the trustee agency would then mandate their implementation.

Now that we know something of these other religious communities and their quality of the lives they engender, we can not suppose that a gracious God would punish their saints for failure to join the Christian church.

Therefore, in practice, religious liberty now frequently describes the freedom of a community to live in accordance with a moral vision shared among its members.

Community life is therefore the second arena in which we can appreciate the perils and the necessity of religious liberty.

It is theoretically possible to be a good man without participation in the life of a religious community, but in practice the difficulties are enormous.

The assertion that the law brings life governs the entire religious framework of the rabbinic community.

Also, the church can function as one of the finest stabilizing forces for senior citizens, providing a sense of purpose and significance to their lives and incorporating them meaningfully and creatively into the religious group life of the church and community.

Religious members of the movement are embarking on our 40 Days for Life campaign, in which we pray, fast, hold vigil, and perform community outreach, all in service of saving men, women, and children from abortion.

He represents a professional group which is very close to the problems of people, and he also represents a community of people who are interested in the implications of their religious point of view for their daily lives.

I'm not actually religious, nor part of a religious community, but I find your observations about life and your artistic eye intriguing.

Religious or not, Christian or not, you can still be part of the community you live in, enjoy the lights and decorations.

To the Christian, such an atheistic approach to human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this life without physical needs, individuality or communities, all aspects of the human condition eagerly studied by social scientists.

When patients are hospitalized they often feel estranged from their community life; thus, the provision of religious activities while they are hospitalized may serve to provide continuity, as well as the primary nurturance that persons may receive from their religious participation.

Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activities.

Chris Stedman is the assistant humanist chaplain at Harvard University, coordinator of humanist life for the Yale Humanist Community and author of Faitheist: How an Atheist Found Common Ground with the Religious.

The main conclusion I draw from the data is that, other things being equal, the person who is involved in religious life is also likely to be more involved then his secular counterpart in the life of the community.

This felt contrast between solitariness and community is the empirical datum which underlies the multitude of religious symbols, such as creation, incarnation, resurrection, nirvana, samsara, moksha, tao, wu - wei, t» ien, each of them, in their wide variety of forms and connotations, pointing to some aspect of organic life together.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

As a christian and one who has lived in the world of science all my working life the answer is that God was the orgin of life that started in a way that is still largly unknown to both the religious and scientific communities.

Although it might be claimed that Dewey was simply giving democracy a religious dimension and seeing it as some kind of final spiritual community, the point I want to emphasize is that for Dewey democracy is a moral ideal for this life, an ideal that we are still far from attaining.

The prime function of the Free Exercise Clause is to enable religious communities to preserve their way of life in the face of hostile state power.

«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.»

These include history and geography, schools of thought, mysticism, religious belief, religious practice, Islamic law, theology, philosophy and ideology, politics (dynastic states, political and religious roles, political concepts and terms), economics, culture and society (personal life, community life, arts and literature, science and medicine, communications, popular religion), Islamic studies, institutions, organizations, movements, biographies.

Feast and celebration of and for life in Asian religious communities provide fountains of strength and vitality of cultural fulfillment of life, although much of life - stifling and life - suppressing factors should be eliminated from the traditional religious institutions.

If «the reality of the religion of a people can be studied only through the empirical enquiry into the meaning appropriated by them as persons and community of persons in their life situations, «32 then Dalit theology needs to look carefully into popular level of Hindu - Christian religious encounter.

The hi - tech multimedia, dictated by the corporate powers and agencies of the global market, subjugate cultural subjecthood, cultural values, style of life, perceptions of beauty, and religious mystery in life, as well as ethnic, national identities of persons and community to the market wasteland of cultural life.

It is due also in part to the fact that religious institutions in black communities have not been sufficiently cognizant of the radical implications which the changing political, economic and social realities have for their life.

The act of the people of God as religious community reaches its supreme moment in worship, glorifying God and in celebration of life, enjoying it.

The «theopolitical» realism of the prophets led them to reject any merely symbolic fulfillment of the divine commission, to fight the division of community life into a «religious» realm of myth and cult and a «political» realm of civic and economic laws.

When this happens, the aggressively masculine stance and the dislike of women's having their part and place in the affairs of the world — and in religious communities, the refusal to give women a full share in the communities» life and in their ordained ministry — are taken to be supported by the cosmic order and hence given a divine force in human affairs.

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?

The answer i'm looking for is evidences that the Atheists community can provide us with real solutions to prove that if we all close down churches and the Vatican and if we remove every religious symbols, it will bring us peace and a better quality of life.

In the following three chapters I will analyse a paradigm as «a tradition embodied in historical exemplars» and show how it dominates the patterns of life and thought of a scientific or a religious community.

He practically ignored the significance of life in the social process, and in the religious community.

Abba invites us to the banquet tables, to communion, to community, and to life in the Vine, not to a religious treadmill or a life of conformity to someone else's best - case scenario for your life until you finally measure up, until you are no longer too much or not enough.

The young — as well as the old, though for different reasons — will be set somewhat apart and play, individually and collectively, a different role in the life of a religious community.

Andrea Fraile is a Sister of the Gospel of Life, a Glasgow - based religious community who describe their main apostolate as «the promotion of the dignity of the human being, particularly as regards the role of the family, the sanctity of motherhood, a renewed understanding of the complementarity of the sexes and catechesis».

Bonhoeffer answers: «The individual personal spirit lives solely by virtue of sociality, and the «social spirit» becomes real only in individual embodiment.10 Therefore Bonhoeffer can speak of both the individual and a collective being.11 The design of God for men to live in community leads to the natural question of the religious community.

The Bible was not written for the unbelievers (atheist, members of the religious and gay community, etc) and in their sinful state they are alienated from the life of God through the ignorance that is in them (Eph.

Chris Stedman is the Assistant Humanist Chaplain at Harvard University, Coordinator of Humanist Life for the Yale Humanist Community, and author of «Faitheist: How an Atheist Found Common Ground with the Religious.»

The religious community - priests, prophets, laypeople - lives in the midst of the power and technology and wealth - which is where the religious community always must live, because it is precisely this community in the midst of power that knows that truth - telling is the condition for peace.

Third, what goes for the intellectual life in general, and for the religious life in particular, ought to be evident also in the interactions among different religious communities, that here, too, serious and argumentative engagement ought to be a part of the enterprise.

European societies through 14 centuries had assumed that a political community requires religious uniformity, and the logic of that assumption seemed impeccable: Religion involves the most fundamental commitment of people's lives, their conviction about what makes life ultimately worthwhile; consequently, religious diversity within a political community opens the possibility of serious political conflict.

What does this mean for the actual, on - the - ground experience of living alongside the plurality of religious communities — and nonreligious ones too — that we can not escape or ignore in our world?