Example collocations logo

Religious in sentence

2625 examples of Religious in a sentence

A conservative ruling party with deep religious roots is content to leave religion to private observance, with no direct influence on public policy.
Circumcision has increasingly come under fire in Europe, because the definition of human rights has expanded to include children’s bodily integrity, while the definition of religious freedom has narrowed to include primarily worship and association.
In the matter of circumcision, there are obvious tensions not just between religious freedom and individuals’ physical integrity, but also between parental rights and the authority of the state, multiculturalism and nationalism, and religious and secular moral perspectives.
In other words, culture plays a much larger role in shaping interpretations of human rights than many realize, which implies that human-rights practitioners should be wary of passing judgment on any practice with deep cultural or religious roots.
In Western countries, meanwhile, interpretations of human rights have evolved alongside a larger cultural shift toward individualism and secularism, prompting opposition to a broad set of religious practices.
The circumcision issue is one gauge for measuring whether Western societies still value religious freedom enough to accommodate and appreciate a diversity of beliefs and practices.
Circumcision has been an integral part of the cultural identity and religious faith of a large portion of the world for thousands of years.
The current movement to abolish it in the West augurs a further narrowing of the scope of religious freedom.
How would we feel if we used the System-I decisional laziness about changing defaults to “trick” someone into a course of action to which she would have violently objected, perhaps on religious grounds?
In particular, the Egyptian authorities brazenly use Article 98(f) of the Egyptian Penal Code – which prohibits citizens from defaming a “heavenly religion,” inciting sectarian strife, or insulting Islam – to detain, prosecute, and imprison members of non-majority religious groups, especially Christians.
Hindu “fundamentalists” are, instead, chauvinists, whose religious faith is rooted not in any of Hinduism’s profound philosophical and spiritual underpinnings, but in its role as an alternative source of collective, if not “national,” identity.
Vital issues are at stake: the scramble for oil;China’s robust presence in Sudan; the West’s desire to see a mostly Christian state break the contiguity of Muslim regimes – and the consequent threat of Islamic radicalism – in the region; the regional distribution of the Nile’s waters; and the possibility that independence for the South might lead to Sudan’s total dismemberment along ethnic and religious lines.
Instead, Obama’s administration is guided by a relativist political realism that assumes respect for cultural and religious distinctions.
Unprincipled politics, cults of violence, communal rage, and macabre killings of religious minorities have all combined to shake people's faith in the political system's viability.
This is dangerous because apathy does not take the form of withdrawal from public life, but increasingly finds expression in sectarian and religious conflict.
Sadly, Indian society never really embraced the consensual values that India's Constitution proclaims: a participatory, decentralized democracy; an egalitarian society with minimal social and economic disparities; a secularized polity; the supremacy of the rule of law; a federal structure ensuring partial autonomy to provinces; cultural and religious pluralism; harmony between rural and urban areas; and an efficient, honest state administration at both the national and local level.
There and elsewhere, the US, motivated by the larger geopolitical goal of containing Shia Iran and its regional allies, has embraced Sunni rulers steeped in religious and political bigotry, even though they pose a transnational threat to the values of freedom and secularism.
The two were often at odds over economic, social, and religious policies.
Turkey’s Nation of FaithsANKARA – After decades of official neglect and mistrust, Turkey has taken several steps to ensure the rights of the country’s non-Muslim religious minorities, and thus to guarantee that the rule of law is applied equally for all Turkish citizens, regardless of individuals’ religion, ethnicity, or language.
Turkey’s religious minorities include Greek Orthodox, Armenian, Assyrian, Kaldani, and other Christian denominations, as well as Jews, all of whom are integral parts of Turkish society.
As Deputy Prime Minister, I met with representatives of religious minorities in March 2010, and visited the Armenian and Greek Orthodox Patriarchies in 2010 and 2011.
Beyond establishing warm relations between the Turkish government and the country’s religious minorities, official policy has been changing as well.
Then, in August 2011, an important amendment to the Associations law mandated the return of more than 350 properties to religious minorities.
In order to facilitate their religious duties, the Orthodox metropolitans were granted Turkish citizenship.
Furthermore, the Associations Council, the country’s highest authority on religious associations, now includes for the first time a non-Muslim member representing minority faiths.
These measures have been taken to address the long-standing problems of Turkey’s non-Muslim religious minorities.
Religious fervor and a state of permanent conflict with Israel might be a badge of identity, but they will not pave the way to victory.
Moreover, it is likely to discriminate against people who are either unaware of the donor-card system or tend to refuse to sign the card for reasons associated with religious beliefs or low trust in the medical authorities.
Accordingly, they disregarded the territory’s history, geography, demography, and ethnic and religious diversity.
In this context, “territorial integrity” is nothing more than an alibi for ethnic or religious oppression.
BackNext