Sentences with phrase «with religious values»

At a financial ministry, the goal is usually to promote financial practices in line with religious values while also helping participants get better control of their finances.

Index Fund Advisors (IFA) has launched a series of target - date funds (TDFs) and risk - based funds aimed at meeting the needs of Catholic investors who want to maintain investment portfolios in line with their religious values.

Brent Childers, an evangelical Christian, said he once used religious tenets to support prejudice toward the lesbian, gay, bisexual and transgender community, but «I realized those attitudes were not in keeping with my religious values by causing harm using religious teaching.»

These media are relatively efficient and effective, and while they are limited in their scope, they permit the churches to use them in ways which are in keeping with religious values rather than simply meeting the utilitarian demands of the new technology.

Clearly we find ourselves living in a society which through its most powerful medium communicates a set of values, assumptions, and worldview which are completely at odds with the religious values, assumptions and worldview professed by more than 70 % of its citizens.

Sixty - three percent of political and religious conservatives support allowing women and couples in the developing nations to determine the timing and spacing of pregnancies in a manner that includes the voluntary use of methods of preventing pregnancy — not including abortion — that are harmonious with their religious values and beliefs.

The intent of the group is to deal with the cognitive level of helping the patient to integrate what he is learning about himself with his religious values.

Not exact matches

During his tenure, embassy officials «advanced American values» by meeting with religious leaders and human rights lawyers and visiting Tibetan and Uighur ethnic minorities in Tibet and Xinjiang, Locke said.

Developers at the time could access virtual anything of any value that a person's friends had posted on the social network: her hometown, current city, events and location check - ins; her interests, groups and all the pages she'd liked; her relationship statuses with romantic partners, friends and family; her birthday, activities, work history and political and religious affiliations; and her photos, notes and videos.

What the Haredi have done is simple, even admirable: they've attempted to find a way to integrate modern practices with their religious ideals, which we ought to, as citizens of a nation which values religious freedom and upholds the right to practice, respect, not bemoan.

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.

You are advocating censoring education by prohibiting instructors who ARE musically knowledgeable from giving students a well - rounded and balanced musical experience by pretending that there was no music of value that was composed with a religious text or through the pat ronage of the church.

The disposal of unsound religious beliefs and practices through the resolute application of knowledge leading to common acceptance of their fatal flaws is a well - established and time - honored tradition whose constructive value is populated with hundreds of noteworthy precedents that serve as benchmarks in the continuing enlightenment of the human race.

Perhaps Mormons should call me for a moral compass and moral guidance — all their great religious minds seem to struggle with basic values.

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.

Kaine started out with a version of the «personally opposed but publically supporting» argument based on the specious claim that the First Amendment of the Constitution prevents us from imposing our religious «values» on public life.

Well, it's because no religious value, rule, law, tenet, or bit of dogma EVER trumps this nation's laws and we all agree on that, otherwise you might as well make the sleazy pope President and let the Ayatollah Khomeni be Vice President and we will live under religious sharia law with death for anyone who speaks blasphemy or who «dishonors» any religious figure whether real or not.

She called religious freedom «a cherished constitutional value, a strategic national interest, and a foreign policy priority,» adding that it was an «essential element of human dignity and of secure, thriving societies, statistically linked with economic development and democratic stability.»

Universities that take religious faith seriously and that value their international relationship with the center of their faith contribute to diversity in a fruitful way.

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.

Although religious pressure groups are able to influence policy makers to act in ways that are in harmony with the values of particular religious communities, this plays a secondary role in relation to most public issues.

The advantages for the individual which may be derived from compromises with atheistic organizations do not compare in any way with the consequences which are visible in the destruction of our common religious and ethical values.

Those with any moral clarity at all have heard a better voice in this campaign: no religious test shall ever be required as a qualification, but the test of values and integrity, and a president who respects family and rights of faith is better than one who, like you, claims a religious label but then opposes family and faith.

Already there are many thousands of present - day parents who were brought up with no religious faith and few standards, and they have had almost nothing, and sometimes less than nothing of spiritual value, to pass on to their children.

Their distrust of religious symbols, myths and teleological hypotheses is bound up with a failure to consider the possibility of a primary kind of perception in which beauty, value, significance and purpose constitute ontologically «real» data of experience rather than products of wishful thinking.

Close contact with the living Spirit of the living God, whether it be by conventional religious approach or not, is the only thing that will reveal to us the lunatic topsy - turvydom of many of our current values.

Every culture in the past has had a religious dimension, which motivates the culture and supplies it with its values and goals.

The religious insight is the grasp of truth: that the order of the world, the value of the world in its whole and in its parts, the beauty of the world, the zest of life, and the mastery of evil, are all bound up together — not accidentally, but by reason of this truth: that the universe exhibits a creativity with infinite freedom, and a realm of forms with infinite possibilities; but that this creativity and these forms together are impotent to achieve actuality apart from the complete ideal harmony, which is God.61

The universality and centrality of value - experience give it a fundamental character just as with the experience of change, dependence and order, and fulfill two aspects as the requirements for a basis of religious experience.

Coupled with a distaste for the Religious Right's approach to «family values,» it has kept many churches from presenting a clear vision of what families should aspire to be.

In religious experience, interpreted within process thought, the physical emotions, purposes, desires, and volitions of individuals are fused with conceptual insights into the nature of things for the purpose of transforming the individual, of enlarging his or her experience, and of advancing the creative process whereby new values emerge.

In keeping with Whitehead's principle of dipolarity, religious experience can be defined as a fusion of both physical and conceptual activity in a pervasive type of value experience.

The picture above the article is displaying a group of Catholic sisters (Dominican Sisters of Mary, Mother of the Eucharist) that never belonged to the Leadership Conference of Women Religious, but instead started the Council of Major Superiors of Women Religious because they disagreed with the values of the LCWR.

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 influence.

Morality and ethics, like religion and theology, are observable in this literature, but they can be recovered only with a method capable of identifying moral values in what began as folk or community literature before it was made normative as religious canon.

According to this thesis, religious perception begins with self - valuation and broadens into the experience of the character of the creative advance as a matrix of interrelated values, and, finally, of ever - enlarging value.

If not, perhaps better to begin with a religious tradition whose particularities our situation of religious pluralism will make it impossible to ignore than to start with an unexamined set of values somehow supposedly prior to any set of religious symbols.

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.»

But he was more interested in the fact that each religion was presumed to possess the same «spiritual values» of «the American Way of Life,» by which he meant a soft - hearted faith in democracy (political, economic, and religious) combined with a more robust faith in idealism, activism, and moral conviction.

The usual assertions are (1) that this kind of religion is today on the defensive; (2) that the defensive posture is occasioned by the flourishing of «conservative churches» (although the alleged liberal enervation is also seen in more autonomous terms); (3) that the growth in religious conservatism and conservative churches is itself the result of widespread reaction against «secular humanist» values and against those who hold such values; (4) that our society as a whole has been experiencing a breakdown in moral consensus, a loss of moral coherence somehow connected with a decline in oldline Protestant dominance; and (5) that some or all of these happenings have been quite sudden, so that the early 1960s can be taken as a kind of benchmark — as a time before the fall.

It certainly will appeal more than the former interpretation to anyone who identifies himself, traditionally or on his own decision, with any one religious value or a system of religious values.

Second, it offers an inquiry into the principles (causes, laws, values), the forms (media, personnel, action, and atmosphere), and finally the general sociological categories of religious communality, in virtual if not conscious agreement with the theories of Scheler, Litt, and Mead.

With a total disregard to this cardinal religious principle market seeks the expansion of value in mathematical variables as its directing principle.

Compared with these, any specifically religious value orientation seems to count for little.

Also along with this comes the lack of moral values that have been lost due to today's work crazy society, extreme interest on financial well being and the lack of moral and religious principles.

Religious functionaries lose some of their unique claim to power as a result of competition from secular professionals and in conjunction with a more general rise in education and values stressing individual discretion.

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

We have noted how he valued solidarity with those whom he saw as potential members of the new Israel, however alienated they might be from the religious establishment.

The very core beliefs he values are perfectly in line with most conservative religious voters.

Globally, African countries were most likely to value religious freedom, with 90 percent of Nigerians and Senegalese calling it the most important freedom.