Sentences with phrase «religious tradition of his people»

Not exact matches

Isn't this what so many of us don't like about people who use religious tradition as a means for explaining their behavior... they're not CONSISTENT?

They fail to distinguish two types of religious persons who may be part of this group: the first, who depend completely upon the literal interpretation of Scripture and tradition by an authoritarian pastor, and second, those who undertake rescue activity as the command of God, based upon a thoughtful and self - ratified interpretation of the ethical imperatives of the gospel.

The distinction the Oliners made between the appropriation of religious traditions by non-rescuers and rescuers comes to mind here: The rescuers tended to understand the inclusiveness and extensiveness of injunctions to love to extend to all persons and groups.

My impression of these religious leaders was that they used tradition and their external «holy appearance» as a means of authority to simply govern people's lives and not truly lead them to God.

Of course, these biblical passages have in mind, in particular, the transmission of a religious tradition: the story of God's care for his peoplOf course, these biblical passages have in mind, in particular, the transmission of a religious tradition: the story of God's care for his peoplof a religious tradition: the story of God's care for his peoplof God's care for his people.

As Jacques Dupuis put it, Vatican II affirmed positive elements not only in the personal lives of people of other faiths but in the religious traditions to which they belong.

The confusion on the Assembly floor in Vancouver reflected the fact that Christians have not been enabled to think theologically about the religious faith of their neighbors, as believing and praying (or meditating) people with a spiritual history and tradition of their own.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

Interfaith Core President Eboo Patel said, «By responding to a moment of religious prejudice with grace, Balpreet taught hundreds of thousands of people about her Sikh tradition and showed them that religion can be a source of strength and bridge of cooperation.»

But we must make our case in publicly accessible terms that appeal to people of good will from a variety of religious traditions and those of no religious tradition.

I think that people of all religious traditions are loved by God and that God is capable of using religion to draw people to Himself, even if that religion is not Christianity.

(Using the lowercase «c» with reference to «christianity» is a spiritual discipline for me as a member of a religious tradition so arrogant and abusive in its exercise of power over women, lesbians and gays, indigenous people, Jews, Muslims and members of nonchristian religions and cultures.)

We recognize that this mentality has from the beginning and ever since continually threatened the cultural, linguistic, and religious traditions of the native peoples.»

Whenever pluralism becomes too content with a relaxed model of «dialogue,» it can ignore the need for conflict and the actualities of systematic distortions in the personal (psychosis), historical (alienation and oppression) and religious (sin) dimensions of every person, culture and tradition.

I mean the idolatry that successfully tempts so many religious people into thinking that they possess the ultimate truth of God — the idolatry of the evangelical tradition that equates the words of Holy Scripture (usually the King James Version) with the eternal, life - giving Word of God.

The skills of effective communication and relating should be at the center of the entire process of theological education, since these skills make it possible to bring the riches of a religious tradition to life in the experience of persons.

At the level of assumption, the historical consciousness is the awareness that every event or entity (including persons or religious traditions) possesses its own finite, historical context and can be explained exhaustively in terms of that context.

I also take quite to heart the ways in which the religious tradition lam part of has fomented, exacerbated, and then walked past much of the suffering caused by people and institutions that have claimed to be the very messengers of God.

It is also important for the evolving religious life of thousands of persons dissatisfied with the religious traditions or congregations in which they find themselves.

Clearly, it is within the canon of most religious traditions themselves to regard their followers as a pilgrim people whose tents must always, in a sense, be in motion through the wilderness.

Today we live in a different world, where people of different religious traditions live together side by side.

Is it a problem, a defeat for our religion or do we discover that the interrelationship of people of different religious traditions is of benefit for our life as human beings in this global village?

The Editor in the Preface says that the Tract «polemises against a form of narrow sectarian Secularism which refuses to be sensitive to tradition and faith» and argues that Secularism needs to be rethought taking religious faith seriously, that «only then can Secularism reclaim the ideological space which Fundamentalists are threatening to take over, only then can Secularists capture the minds of the people» (p.vi).

There are, in the midst of fragmentation, signs of a changing society in the context of religious plurality, where people of different religious traditions are instrumental in building new communities and where interreligious dialogue promotes a new understanding of the other.

By the examples above taken from the Jewish reading of the Old Testament regarding ethical considerations towards peace and reconciliation, it is evident that there are learnings from the encounter with people of other religious traditions.

People of different religious traditions are today experiencing a changed world, where they discover the interconnectedness between religions.

Could the continuous dialogue on ethical issues between people of different religious traditions building new communities bring about a sustainable world?

The religious ways of peoples indigenous to this part of the world were themselves varied and alive, and the European newcomers brought with them the religious traditions [1] of Europe.

Yes, this was evidence that God also was upset about what this man named Jesus was teaching, and had seen fit to make Him a public spectacle in the sight of all so that nobody would ever again seek to challenge the teachings of the religious leaders or the traditions of the Jewish people.

The United States has a strong tradition of welcoming the persecuted, from its founding when people were fleeing religious persecution in Europe to now where we've resettled refugees from over 40 nations in partnership with local communities.

«More so than for any other religious tradition, a person can become UU because of what he already believes rather than believing what he does because of becoming a UU,» said James Casebolt, coauthor of two papers on the regional survey read at the Society for the Scientific Study of Religion annual meeting in October.

Catholic art, along with the rich tradition of sacred music, continues to speak to people of differing cultural and religious backgrounds.

The question of whether Christians and Muslims worship the same God is not only a question about Muslims but one about all peoples of whatever religious tradition who raise their hearts and hands in prayer to the Divine Other.

But the question of what form of the family will most fully release the freedom and capabilities of its members and sustain the growth of the most intimate and full community of persons can not be answered dogmatically out of the religious tradition.

In many cases they are the only representatives of a school's religious tradition, and in some cases they are the only individuals a young person will encounter who will say proudly (albeit subtly) that they believe in God.

While some people whom I would include in this mode of thought are involved with «religious studies,» particularly at the undergraduate level, and see autobiographies as a valid way of introducing students to different religious traditions (and I would agree that it is a valid way), the main drive, I believe, is focused on the central task of theology — serving the hearing of the word of God in a particular time and place.

If a basis for the ruling is not found in the Qur» an or the Traditions, then it should be sought in the general agreement (ijma) of the religious leaders, and that general agreement should be followed by all the people.

Otherwise, the churches of the Christian tradition will have nothing to say to religious seekers in a culture where people are free to believe anything they wish about God... and do.

Even though American people are very religious, that does not mean the culture is devoted to serving the God of the historic Hebrew and Christian traditions.

Simply put, the historic conflict between rival coalitions of religious traditions is being replaced by a new division between more - religious and less - religious people across traditions.

For issues relating to the meaning of life, people turn to their religious and / or ethical traditions.

If they are from a biblically conservative tradition they are likely to use selected references to sexuality, marriage, and family to communicate the ideals of God in a way that will encourage and motivate people to strive for the ideal.6 This didactic use of the Bible fails to distinguish the radical difference between family life and the religious practices of ancient and modern cultures.

Today, most people (including most Christians) just think it is some slightly odd religious ritual that we do for the sake of tradition.

Reviewing the exegetical search of the early writers involves, then, for those of us who have come into the inheritance of these traditions, the responsibility not only to interact with these inherited traditions, but also to interpret these in the context of the «extratextual hermeneutics that is slowly emerging as a distinctive Asian contribution to theological methodology [which] seeks to transcend the textual, historical, and religious boundaries of Christian tradition and cultivate a deeper contact with the mysterious ways in which people of all religious persuasions have defined and appropriated humanity and divinity.»

The historic conflict between coalitions of rival religious traditions is being replaced by a new division between more - religious and less - religious people across those traditions.

For this tradition nourished over the centuries the slow emergence of the ideal of a civilized politics, a politics of civil conversation, of noncoercion, of the consent of the governed, of pluralism, of religious liberty, of respect for the inalienable dignity of every human person, of voluntary cooperation in pursuit of the common good, and of checks and balances against the wayward tendencies of sinful men and women.

David L. Schindler criticizes the liberal view of the human person that he sees encoded into the American project in First Things, to which Richard John Neuhaus responded with a more positive view of our national heritage, in which religious faith and a strong tradition of civic associations moderate the excesses of liberal individualism.

Just as there are parties today, writers of New Testament books had to think how to describe Christian faith to people from two different religious traditions.

The belief that God rewarded people for faithfulness to their religious tradition was periodically challenged by prophets like Jeremiah who reminded the people of the law of God written on the heart.

This understanding happens in the combination of intra-religious and inter-religious dialogue, that is, in the dialogue between different religions and among different religious traditions within one human person.