Sentences with phrase «value of other religious»

One approach takes «the «salvation» values of other religious ways» as the central question, and the other appraises «how complex traditions... diversely envision the character of the Whole and fashion praxes consistent with these visions.»

We have recognized the values of other religious traditions and accepted our place as one among others.

Not exact matches

Religions incorporated and codified these basic social values and skills, and quickly learned to take credit for them — as if, without the religion, we would be doomed to not have them — although we see them in every human society, including hunter - gather tribes with no sense of gods as we understand them After many centuries of religious domination, enforced through pain of death, ostracization or other social sanctions, allowing religion to take credit, as well as failing to question other religious claims — has become a cultural habit.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of aReligious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of areligious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of areligious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

Now, I realize I could just as easily call it «How to be Decent to One Another on the Internet» or «How to be Human on the Internet,» but given this particular community of readers, I wanted to frame the discussion around specifically Christian values and concerns, (many of which also apply to those of other religious persuasions, of course).

The eight criteria of a «mature faith» include these: «Holds life - affirming values, including commitment to racial and gender equality, affirmation of cultural and religious diversity, and a personal sense of responsibility for the welfare of others,» and «Advocates social and global change to bring about greater social justice.»

The fact is — when we have strong viewpoints, whether religious, political, ethical, moral or otherwise — «change» is brutal road to navigate when it forces others to re-evaluate the value of the people involved.

He comes from the background of a religious home; he is seriously trying to work out an intelligent philosophy of life; he is sensitive to spiritual values; and he seeks a vocation where he can make the most of his best for the sake of others.

While I would not identify my position with the extremes of pragmatism, it is, nonetheless, a healthy reminder that religious truth, whatever may be the case with other kinds of truth, involves issues of value, of consequences, of the quality of lived existence.

The object of religious valuing, in other words, is «sacred.»»

While an individual's religious values will certainly factor into his or her perspective on this hot - button issue, the diversity of opinions within the faith community should make us pause before claiming God is on one side or the other.

Some attend to the growing recognition of the intrinsic value and validity of other great religious traditions.

Douglas Kmiec knows he is guilty of pushing his religious values on others (proselytizing), and that he has no choice to to resign — I.e. the Obama admin walks softly and carries a kahuna shtick!

The clearest measure of the value that religious groups place on the profession is the low pay scale for Christian ministers and most other religious professionals.

Of course through such coexistence for long periods, there developed symbiotic interpretations of religions and cultural and social values, creating not one but several composite cultures and syncretic religious trends in different regions of the country in different periods of its history, with one or other religious value or cultural system having dominant influencOf course through such coexistence for long periods, there developed symbiotic interpretations of religions and cultural and social values, creating not one but several composite cultures and syncretic religious trends in different regions of the country in different periods of its history, with one or other religious value or cultural system having dominant influencof religions and cultural and social values, creating not one but several composite cultures and syncretic religious trends in different regions of the country in different periods of its history, with one or other religious value or cultural system having dominant influencof the country in different periods of its history, with one or other religious value or cultural system having dominant influencof its history, with one or other religious value or cultural system having dominant influence.

If the latter are in the best sense religious they value themselves and others in principle in the same way, as fellow performers in the service of the supreme Director.

The empirical dimension of religious experience is founded on a sensitivity to what Whitehead has discerned as the value matrix of existence, whose religious meaning is grasped in the moment of consciousness which fuses the value of the individual for itself, the value of the diverse individuals for each other, and the value of the world - totality.

Mental health values in religious practices are realized as by - products of participating as the spontaneous celebration of life and of experiences of depth relating to God, other persons, and self.

(2) The acquisition of religious values and attitudes toward oneself, others, God, and existence.

In authentic religious faith the direction of concern is shifted from the striving, seeking self to the valued other.

Experiences which give our children an awareness of the values in other religions are no longer «elective» items in sound religious education.

My being an «old fart» has set value incentivized placements uncommonly held by neither the religious nor the atheists ergo, I shoot for the moon and bark incessantly at moon - pies being others» leveraged buy - outs of plagued synopses engendered with rudeness chimney's silt and soot

And this raises the troubling question about the environmental value of biblical revelation (not to mention that of other religious traditions).

And the thing about religious value experiments, why they are different from others is, of course, that the payoff isn't even in this life.

if humans had just fell in line with religious teachings and never asked questions other than «god did it»... then people would still be dying in child birth, the common cold, small poxs etc etc etc. i find that we survived a s a species to become the alpha predator of this planet and the achievements we have made since then to be amazing; attributing everything humans have achieved to a god just cheapens the value of our achievements as a species.

(ENTIRE BOOK) The fictional character of Ted Brown represents a young man who comes from a religious background, who is seriously trying to work out an intelligent philosophy of life, is sensitive to spiritual values, and who seeks a vocation where he can make the most of his best for the sake of others.

Much of that surge was fueled by white evangelical and other white mainline Protestant religious groups who are more likely to see immigrants as a threat to American values than other groups, according to a 2015 PRRI study.

And the moment we renounce the absurd notion that a thing is exploded away as soon as it is classed with others, or its origin is shown; the moment we agree to stand by experimental results and inner quality, in judging of values — who does not see that we are likely to ascertain the distinctive significance of religious melancholy and happiness, or of religious trances, far better by comparing them as conscientiously as we can with other varieties of melancholy, happiness, and trance, than by refusing to consider their place in any more general series, and treating them as if they were outside of nature's order altogether?

Yet this unsurpassability needs to be understood in such a way as to avoid the connotation of a superiority that negates the revelatory value and validity of other religious traditions.

One was the work of a sociologist, Earl Brewer, who, with the aid of a theologian and a ministries specialist, sought by an extensive content analysis of sermons and other addresses given in a rural and an urban church to differentiate the patterns of belief and value constituting those two parishes.67 The second was the inquiry of a religious educator, C. Ellis Nelson, who departed from a curricular definition of education to envision the congregation as a «primary society» whose integral culture conditions its young and old members.68 James Dittes, the third author, described more fully the nature of the culture encountered in the local church.

21 (12, 15 - 17), 22 (19 f.), and 31 (15b) but thought to be an original and ancient unit, in which series the death penalty is assigned when comparable offenses in other codes are less drastically punished.13 But the death penalty in these cases serves generally to underline the moral and religious seriousness of the covenant community, and in the Israelite scale it in no wise conflicts with the pattern of law which places human life above all other values save two: the sacredness of family and the integrity of Yahweh.

That is not to say there shouldn't be Christian or other religious values present but it is to say that people shouldn't be conned and public opinion shouldn't be manipulated by claims of righteous values — as we have seen, it is just too easy to fake and sway people to support what may not be in their best interests based on having a cloak of religion.

On the other side of the coin many will view McLuhan as a pure technophile, almost placing religious value on technological achievement - especially with the rise of electronic communication in the fifties and sixties prompting his now overstated phrase «the global village.»

We expect the student to develop the kind of religious understanding which quietly bears witness to its value and reality and hence does not have to be compulsively sold to others.

So in terms of wrongful action, religious people are vastly more likely to commit murder, mayhem, violence, and are more likely to attempt to «force» their religion and religious values on other people in clear violation of our laws.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church aReligious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church areligious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church aReligious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

This is at first glance an anomalous position to find Habermas taking, because he generally appears to be skeptical of religion, treating it as a form of ideology that systematically distorts communication by virtue of the fact that religious people generally seem to be unable to abandon their own suppositions long enough to truly consider the interests and values of others.

We have valued especially the cultural and religious traditions of Asia and India which have helped us to open ourselves to the dialogue with other cultures and religious.

If Christians and others with religious concern expect to contribute to this redefinition of goals and values, then they will have to go beyond expressing those goals and values in terms of the traditional forms of provincial and protected truths.

Just as plenty of religious folks can be quite rational when it comes to economics and decisions about their work, for instance, atheists can hold irrational beliefs in other areas such as politics, and social values.

From this difference, I suspect, flows the other great differences between my religious, moral, and intellectual orientation and Spinoza's: the sovereignty and mysteriousness of God; the enigmatic, tantalizing imprecision of religious language; the freedom of man; the fear of God and the value of repentance; the sheer particularity and fateful contingency of individual and historical existence.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

Religious nut jobs vote Republican so that they can deny evolution and other proven sciences and try to force their twisted (im) moral values on the rest of the U.S., regardless of what this story is about.

Open Secularism and Renascent Religion are allies and need to reinforce each other in public life to redeem the new human values of freedom, equality and justice and enhance the quality of national fraternity in a situation of religious and ideological pluralism.

That is, will the faith - communities while keeping their separate identities be prepared in the present historical situation of pluralism, to interact with each other bringing their respective religious and / or ideological insights on the conception of the human so as to build something of a consensus of cultural and moral values on which to build a single larger secular community?

At the same time interfaith organizations, often initially viewed with suspicion by religious leaders, have encouraged people of different religions to meet and get to know each other, in the hope that they can work together for peace and to uphold moral values.

one may say that Open Secularism and Renascent Religion are allies and need to reinforce each other in public life to redeem the new human values of freedom, equality and justice and enhance the quality of national fraternity in a situation of religious and ideological pluralism.

Agnosticism is the view that the truth values of certain claims — especially claims about the existence or non-existence of any deity, but also other religious and metaphysical claims — are unknown and (so far as can be judged) unknowable.

I think much more needs to be researched on this question, but if she actually perpetuated or failed to alleviate the suffering of others when she had the means to do so, in the name of a twisted view of the religious value of suffering, she is very much in reproach in my opinion.

When faculty realized that this course would include the Judeo - Christian tradition as a source of religious and moral values along with other perspectives, many grew suspicious.