Sentences with phrase «religious self understanding»

Not exact matches

its not really atheism or religion that I have a problem with, its the hate, control, and fear that goes along with it that I have a problem with, you say that those who are spiritual are into new agey, crystal ball, stuff, see that's what I'm talking about, you assume to know what something is about when you don't understand something you naturally fear it, your self righteous clouds you, don't you get that by being narrow minded in your view towards things, you really act no better than religious fundamentalists, being spiritual is a lot more than just the new agey, think positive all the time that you think it is, its about being aware of who you are?

God wants humanity to understand that nothing and nobody is beyond the scope of His redemptive purposes, and so by sending Jesus as the fulfillment of the most violent of religious texts, God not only revealed Himself by way of a stark contrast to that violence, but also showed how to reinterpret and understand those violent events in light of the self - sacrificial God dying on the cross for the sins of the whole world.

I find many religious people that have huge self confidence in their understanding of their beliefs.

Scientific understanding, humane appreciation, existentialist self - awareness, history as cumulative experience, psychological insight, and respectful regard for what religious people have to tell us about their experience — all are needed for and capable of inclusion in this new perspective.

If it was the latter I can well understand why he is a self professed atheist as non of us religious people agree and can not answer his questions.

By invoking the memory of Galileo's struggle with the church in the same breath with the «revolutions in science» associated with Newton, Darwin and Einstein and the claim that science transforms our self - understanding, the writers fall into a stereotype about the warfare between science and religious faith and they exhibit a 19th - century common belief that science will displace religion.

The insufficiency of work to provide self - sufficiency is behind the movement — backed by many religious groups — to ensure that all employers pay a living wage, which is generally understood to be the wage needed to support a family at or slightly above the poverty level.

Religious traditions understand themselves as presenting a truth revealed by a holy and almighty God who calls human beings from a self - centered focus to a life of serving God and neighbor.

Azariah who later became Bishop of Dornakal argued that the church in accepting the position of a communal political minority with special protection would become a static community and it would negate its self - understanding as standing for mission and service to the whole national community, that in any case the Indian church is not a single social or cultural community since it consists of people of diverse background, each of whom would have its own political struggle to wage in cooperation with the people of similar background in other religions; and therefore theologically and politically Christians should ask only for religious freedom for its mission and service to all people, not as a minority right, but as a human right (ref.

Others among the Sufis held fast to shari`a, but understood it in ways which were much wider and more liberal than the interpretation of the orthodox, looking upon the law as either a system of self - discipline or as a set of symbols representing hidden religious meanings.

Once they are unmasked, shown for what they really are, religious belief and the idea of God can be useful instruments of human self - understanding, revealing to us our essential nature and worth.

well just thinking about these wars in the muslim / mid-east world over religious differences (which may reflect mental states in many ways) in a world where most realize that living in the present moment is best way to happiness and being in the moment in non-strife and awareness through the teachings of masters such as found in the buddhist, taoist, zen, etc., etc., etc. spriritually based practices of religious like thought and teachings, etc. that to ask these scientifically educated populace whom have access to vast amounts of knowledges and understandings on the internet, etc. to believe in past beliefs that perhaps gave basis and inspiration to that which followed — but is not the end all of all times or knowledges — and is thus — non self - sustaining in a belief that does not encompass growth of knowledge and understanding of all truths and being as it is or could be — is to not respect the intelligence and minds and personage of even themselves — not to be disrespected nor disrespectful in any way — only to point out that perhaps too much is asked to put others into the cloak of blind faith and adherance to the past that disregards the realities of the present and the potential of the future... so you try to live in the past — and destroy your present and your future — where is the intelligence in that — and why do people continually fear monger or allow to be fear — mongered into this destructive vision of the future based upon the past?

Intensely aware of, but disturbed by, the pattern of self - segregation among young Korean American evangelicals, Ecklund is less interested in understanding the roots of their religious behavior than in analyzing its consequences for American civic life.

The political crisis that we're witnessing in Ukraine is nothing less than a battle for national identity, and Ukrainians, like their Orthodox and Catholic neighbors in Russia and Poland, regard religious affiliation as essential to their self - understanding.

@Bill — Happened upon this exchange and it appears you know the answer to the question of when the State can distinguish between genuine religious conviction and self - serving claims, and so I write this to explore your understanding based on my own...

It is the problem of how to understand the meaning of the symbol «Christ» (or any other man - centered religious symbol, for that matter) in the light of the immensity of the universe, the heliocentric system of planets, the infinitely small part of the universe which man and his history constitute, and the possibility of other «worlds» in which divine self - manifestations may appear and be received.

They are strands that derive especially from family, civic, and religious bonds, and they are fundamental to a Christian understanding of the human person: marriage, generation, honest toil, and the service of eternity in humble self - offering.

In much of the «new preaching», one can detect a longing, not just to be heard and understood, but to be accepted by a world that has been alienated by the religious jargon of a self - addressing church.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

Consider as an example of strictly conceptual presuppositional analysis Ogden's claim that «To exist as a self at all is possible solely on the basis of faith, so that the statement, «Unless you believe, you shall not understand,» is true in a sense not only of the Christian or the religious believer but of every human being simply as such» (TPT 69, emphasis added).

Yet I argue that participation in initiatives to restore a civil society in America, with appropriate reflective self - understandings, could meet the needs and activate the worldly spirituality of precisely those millions of middle - of - the - road citizens looking for the sorts of moral meanings, the kinds of religious roots, these communities used to represent and in some ways still do.

«A paradise of inward tranquillity» seems to be faith's usual result; and it is easy, even without being religious one's self, to understand this.

In the Old Testament's treatment of the problem of suffering are some of the most notable expressions in literature of ethical insight into the meaning of retribution, profound faith in the ultimate justice of God, personal courage in accepting trouble as self - discipline, spiritual understanding of vicarious sacrifice, and religious experience of a trustworthy God; and, accompanying all these, the refrain of the disillusioned also, «Vanity of vanities, all is vanity.»

I can not exonerate the tradition of religious and moral self - understanding, which I am trying to understand and in part reappropriate, from a share of responsibility in our present trials.

In any event, and with all respect to a distinguished scholar - cardinal who has been kind enough to praise my own work on John Paul II and from whose books I have profited over the years, it does seem to me that Cardinal Kasper's analogy between his proposal on Holy Communion for the divorced and civilly remarried, and the development of Catholic self - understanding that led to Vatican II's affirmation of religious freedom, just doesn't work.

If we already presuppose, then, that the theistic religious language employed by the Christian witness in authorizing faith in God's love as our authentic self - understanding can be metaphysically justified, we can say — as I, in fact, have already been saying — that ultimate reality includes not only the self and others but also the encompassing whole of reality that theists refer to when they use the name «God.»

In other words, these biblical stories, which are not self - conscious literary creations but genuine emergents from the experience of a religious community — these stories are attempts to express an understanding of the relation in which God actually stands to human life, and they are true in any really important sense only if that understanding is correct.

Anyone making a thorough scientific study of religious and philosophical thought through out the world, including not only a culturally self centered conceited study of Judeo - Christain - Islamic Western forms alone... would find a much more rich variety of understanding, meeting the needs of the many levels of developed conciousness in the human species.

Christians have become, according to their practical self - understanding, a self - centred caste among castes (or better a religious sub-caste among the castes).

On pages 201 - 205, Ziegler explains the mature pro-life position as arising from political and financial exigencies, but this downplays the considerable power that theological reflection produces within the religious right's self - understanding.

That's what I really wish religious people would really start to try to understand better — that they don't even realize or recognize their own self - righteousness because they genuinely don't think they are being that way.

The ethos of the poem is Christian, not because «religious» language is used but because two logics of understanding everyday personal reality are operative, the logic, in this instance, of self - pity, on the one hand, and the logic of acceptance of unmerited renewal, on the other.

Understanding why might shed light on religious awakenings, joy, and the sense of self, says Anil Ananthaswamy

He also probably knows nothing about this specific religious group's inner fantasies about obtaining power, or understand that they have self - interests that are far beyond the radar or imagination of American parents and taxpayers.

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,