Sentences with phrase «secular ideology»

He is concerned to defeat «secular ideology», «the forces of technocracy», «rationalist, utilitarian and transactional» politics, «materialist» politics and even «abstract ideals such as progress and freedom of choice».

It is a secular ideology.

It really was a matter here of a great intellectual and moral reformation of the French people, more complete than the German Lutheran Reformation, because it also embraced the great peasant masses in the countryside and had a distinct secular basis and attempted to replace religion with a completely secular ideology represented by the national patriotic bond.23

The only path available today is, either the domination of the majority religion or secular ideology as the established framework of the State suppressing the rights of others using State coercion or open democratic secularism in which a consensus is sought regarding the values and directions of the common life of society and the State policy related to that common life, through peaceful but active dialogue among religions and ideologies.

I'm not angry, though I am displeased when people discuss the Bible in a public forum (like the internet) and promote conclusions based on opinion, speculation, and secular ideology, rather than clear reasoning from the Scriptures.

He is realistic about the difficulties of our era, and of tougher times ahead, especially with the increasing attempts to impose a secular ideology.

When a religious believer refuses to repress these questions or even uses his faith to answer these questions in the public square, he soon meets with secular ideology's intolerance toward even the formulation of these questions.

What is unique about the case of Judaism, however, is the strange task that seems to have devolved on secular Jews by which they have assumed the role» to Novak's undisguised dismay» of being, so to speak, the gatekeepers and marshals of secular ideology, perpetually taking it upon themselves to police the boundaries between church and state.

The Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict by William T. Cavanaugh Oxford, 285 pages, $ 49.95

Politically pragmatic liberalism may be practically necessary in pluralistic societies, but as an individualistic secular ideology it is no more viable in the long run than its illiberal counterparts.

That's so true Rush proudly displays his ignorance when calling the Pope Marxist when the Catholic Church is staunchly against Marxism and its secular ideology.

Gadamer, of how the inspired text, which we question in order to find its meaning and relevance, questions, criticizes, challenges and changes us in the process -» Some who today raise the proper question, whether there are not culturally relative elements in Paul's teaching about role relationships (an the material has to be thought through from this standpoint), seem to proceed improperly in doing so; for in effect they take current secular views about the sexes as fixed points, and work to bring Scripture into line with them - an agenda that at a stroke turns the study of sacred theology into a venture in secular ideology.

Modern Christians are trying to combine a secular ideology like nationalism with Christian beliefs, and the result is an abomination.

Modern American Christians have been completely and thoroughly brainwashed by the secular ideology of nationalism.

Hitler repeatedly stated that Nazism was a secular ideology founded on science, which in the long run could not «co-exist with religion» — Richard Evans

Faithful communities around the world are increasingly being threatened by secular ideologies intolerant of their traditional beliefs.

How such general interpretations apply to situations unknown to the founders (like mass public education or the contention that secular ideologies may function like religions) remains unclear.

The situation calls for the search for a new more holistic humanism and a common public ethic for state and social reform developed through dialogue of religions and secular ideologies.

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

All religions including Christianity, all cultures and all secular ideologies are in informal and formal dialogues about what is the meaning of our common humanity and about the path of common action - responses to the situation from their respective understanding of the nature and destiny of the human selfhood.

I differed from him because I thought that an undefined Umbrella God was not a relevant framework for a situation where the search of all religions as well as secular ideologies was for defining and realizing true humanness in the context of a modern technological society.

He finds current expressions of both to be internally divisive as well as at odds with each other, usually based on a conservative / liberal split that weakens the effectiveness of both «civil religions,» and leaves the way open for secular ideologies including material success, radical individual freedom, and an amoral pragmatism.

It provided an ideological framework within which the many religious communities of India as well as the plurality of linguistic caste and ethnic cultures (in the formation of which one or other religions had played a dominant role) could participate together with the adherents of secular ideologies like Liberalism and Socialism (which emerged in India in the framework of the impact of modern humanism of the West mediated through western power and English education).

Thus India's Secular Nationalism was a dialogic integration between renascent religion and secular ideologies.

Likewise, we can see through Fowden's lens why the more admirable but no less secular ideologies of the West have produced neither world empire nor commonwealth in modern times.

The Indian situation certainly calls for mutual understanding at depth and consensus about permitted parameters of religious practices, for which inter-faith dialogues among religions and secular ideologies at various levels may be necessary, specifically within the Indian context.

One could point as further evidence to the manifest «religious» characteristics of the two dominant contemporary secular ideologies: communism and liberal, democratic capitalism.

The use of and appeal to religious communalism is effective (at least in the short run) precisely because increasingly more people are finding a greater sense of common purpose in traditional religions than in political parties or secular ideologies.

But the rise of imperialist secular ideologies which exploded in the Second World War and transformed the face of the globe made Christians aware of the need for a common front and obedience to Christ's prayer that all believers be one (John 17:11).

In part it is because they have thought that their preferred secular ideologies were inherently different from religion, and that religion is uniquely susceptible to the temptation to intolerance and absolutism.

Also different is the social and political status of African and Asian Christians, who are often minorities in countries dominated by other religions or secular ideologies.

Secular ideologies and parties, however militant they may be, have not succeeded in providing such rallying points for the struggle; yet the dominant «identity source» for the majority is religion or community.

If Marxism and secular ideologies of liberal democracy were turning points, the collapse of socialism in the Soviet Union and Eastern Europe has been historic too.

Secular ideologies of the 20th century caused far more trouble than Christianity and far more death, destruction and suffering.

Nevertheless the Christian doctrine of the relation between the ethics of Law and Grace, the Hindu concept of paramarthika and vyavaharika realms, the Islamic concept of shariat law versus the transcendent law, and the equivalent ones in secular ideologies like the Marxist idea of the present morality of class - war leading to the necessary love of the class-less society of the future need to be brought into the inter-faith dialogue to build up a common democratic political ethic for maintaining order and freedom with the continued struggle for social justice, and also a common civil morality within which diverse peoples may renew their different traditions of civil codes.

The only country which consciously put «belief in the Transcendent» as one of the five foundations of the Constitution of the nation - state and recognized religious pluralism and brought the various religions and secular ideologies together for dialogue on the basis of legal equality was Soekarno's Indonesia.

Secular ideologies which have brought a new sense of selfhood to all communities and the rights of that selfhood for full participation in the centers of power which determine the meaning - content and goals of life in society is also a basic factor in this pluralism with parity.

The goal is to create a Public Philosophy or Civil Culture, in which insights of religions, secular ideologies and social sciences are constantly brought into interaction and are tested for their relevance to humanize the contemporary forces of modernity which have run amok.

It may be worth noting that all religions and secular ideologies reckon with the two levels of morality - the perfectionist ethic of love and the imperfect ethic of moral and enforced civil laws.

If religions thus eschew separate «communal power» and seek justice in society, there is no reason why for this purpose, they should not bring their specific faith - insights regarding public morality into dialogue and common action through secular multi-religious groups open for faith - interaction among themselves as well as with secular ideologies.

However, there are groups of tamed adherents of secular ideologies and religious faiths who feel that in the dialogue between religions and secular ideologies they must find some alternative path to save the positive human values and what modernity has realized of them through the last three or four centuries.

Secular ideologies which have brought a new sense of selfhood to all communities and the rights of that selfhood for full participation in the Centres of power which determine the meaning - content and goals of life in society are also a basic factor in this pluralism with parity.

The Secular Ideologies of India and the Secular Meaning of Christ 1976).

(At a meeting in Mavelikara on the 13th Feb 96, where EMS, gave the Bishop M. M. John Lecture on The Significance of Dialogue between Religion, and Secular ideologies for building a New Humanism, as chairman I raised the question whether a future Socialism would not require the following changes in the Marxist ideology so as not to fall into Stalinism.

It is in relation to this contemporary historical challenge faced by all religions, all metaphysics and philosophies, and all secular ideologies, dialogue among them has relevance.

Secondly, how to recognize the religious dimension of public life in a society of many religions and secular ideologies without allowing society to fall into the dangers of religious fundamentalism and communalism?

And if the Indian Constitution begins with affirming the humanist principles of liberty, equality, fraternity and justice it has behind it the impact of liberal and socialist secular ideologies as well as Renascent Hinduism from Raja Rammohan Roy to Gandhi who absorbed these values and made them part of the Renascent Hinduism itself.

And the academic community should accept them as such, just as it accepts scholars committed to secular ideologies such as feminism or Marxism.

So a new holistic humanism integrating the mechanical - materialistic, the organic ecological and the spiritual personal dimensions of human being has to emerge through dialogue between religions and secular ideologies and between religions.

There are also offers of certainty by any number of political and other secular ideologies whose stance is equally «fundamentalist.»