Early this year,
a religious radical calling himself Abu Hamza had a question for the deputy leader of al - Qaeda regarding the Egyptian secret police.
Not exact matches
I suspect that advocates of
religious patriarchy perpetuate the narrative of a «
radical feminist agenda» because it is easier to dismiss
calls for equality when they appear to come from the «outside» than when they come from a response to gospel itself.
I have
called this the coup de culture, in which Judeo / Christian moral philosphy (which is different from
religious faith), the once generally accepted value system of the West is being supplanted by a (roughly) utilitarian / hedonistic (not in the sensual sense) / scientism -
radical environmentalism view of life.
a very thin skinned
religious person who basically focuses all of his energy on worshiping on himself... What do you
call it when the President disregards the definition of
radical islamic muslims... wolf in sheep clothing... The bigger issue at hand is the economy, job creation, national debt, and maintaining a good middle class... all of which over the last 4 years has been failing..
In view of all this the charge must be made against the
radical group of
religious leaders, whom we
call Humanists, that they have failed to do justice to the fundamental feature in the phenomenon of religion.
The
religious radicals whom we, very inadequately,
call Humanists can thus point to a world - wide sympathy with their cause.
In February 1998, long before the September 11 terrorist attacks on America, Osama bin Laden and four other leaders of
radical Islamist groups in various countries issued a fatwa, or
religious ruling,
calling for jihad against «the crusader «Zionist alliance» in the following....
What if His
call to believe wasn't another
religious requirement, but the key that takes off every chain of hindrance we might otherwise have in accepting God's
radical love and forgiveness?
If the church, taken as a whole, is at best irrelevant and at worst a training center for hypocrisy, indifference and callousness, it is unlikely that the clergy — members of the
religious Establishment — will be the ones to initiate the program of
radical change that seems to be
called for.
Eire has an eye for the telling quotation, and he punctuates his narrative with lists designed to help the reader through the tangle of intellectual complexities — the five key influences on Luther's early theological development, the five core beliefs underlying the apparently endless variations of the so -
called «
radical reformation,» the four indicators of the
religious dimension of early modern violence, and so on.