Religious in sentence

2625 examples of Religious in a sentence

And I was really surprised and asked him, had she been in contact with a radical religious leader?

Although Roman culture was never fully lost, its influence declined and new art styles arose focused on religious symbolism and allegory rather than proportion and realism.

This progressive religious movement rose in popularity and gained support from some of San Francisco's most prominent politicians.

First, not all cults are religious.

Many cults may be hard to identify, and for some, their beliefs, no matter how strange, are protected under religious freedom.

I was considered impure and forbidden from worshipping or touching any object of religious importance.

And then really for about 2,000 years, we've seen religious care centers all the way up to the Industrial Revolution, where we've seen hospitals being set up as assembly lines based on the principles of the Industrial Revolution, to produce efficiently and get the products, the patients in this case, out of the hospital as soon as possible.

By the second millennium BCE, chickens had spread from the Indus Valley to China and the Middle East to occupy royal menageries and to be used in religious rituals.

That freed up hens to continue laying daily, and what had been a royal delicacy or religious offering became a common meal.

Tragically, the characters are locked in an existential conundrum: they wait in vain for an unknown figure to give them a sense of purpose, but their only sense of purpose comes from the act of waiting, While they wait, they sink into boredom, express religious dread and contemplate suicide.

So experts feared that without him keeping a lid on things, the country would explode, or religious extremists would take over and turn Indonesia into a tropical version of Iran.

See, Indonesia's religious parties, like similar parties elsewhere, had tended to focus on things like reducing poverty and cutting corruption.

And it turns out that the greatest predictor of a movement's decision to adopt nonviolence or violence is not whether that group is more left-wing or right-wing, not whether the group is more or less influenced by religious beliefs, not whether it's up against a democracy or a dictatorship, and not even the levels of repression that that group is facing.

We have come for political and religious freedom.

Odds are you may have experienced it, whether for your race, gender, sexuality or religious beliefs.

And what was I as a mother and a religious leader willing to do about it?

And as we entered the 21st century, it was very clear that religious extremism was once again on the rise.

In America, religious extremism looks like a white, antiabortion Christian extremist walking into Planned Parenthood in Colorado Springs and murdering three people.

At the very same time that we need religion to be a strong force against extremism, it is suffering from a second pernicious trend, what I call religious routine-ism.

Well, religious ritual and rites were essentially designed to serve the function of the anniversary, to be a container in which we would hold on to the remnants of that sacred, revelatory encounter that birthed the religion in the first place.

And what they need to understand is that there is today a generation of people who are as disgusted by the violence of religious extremism as they are turned off by the lifelessness of religious routine-ism.

Given the crisis of these two concurrent trends in religious life, about 12 or 13 years ago, I set out to try to determine if there was any way that I could reclaim the heart of my own Jewish tradition, to help make it meaningful and purposeful again in a world on fire.

I started to wonder, what if we could harness some of the great minds of our generation and think in a bold and robust and imaginative way again about what the next iteration of religious life would look like?

Many people said that night that it was the first time that they had a meaningful religious experience in their entire lives.

And so I set out to do the only rational thing that someone would do in such a circumstance: I quit my job and tried to build this audacious dream, a reinvented, rethought religious life which we called "IKAR," which means "the essence" or "the heart of the matter."

Now, IKAR is not alone out there in the religious landscape today.

There are Jewish and Christian and Muslim and Catholic religious leaders, many of them women, by the way, who have set out to reclaim the heart of our traditions, who firmly believe that now is the time for religion to be part of the solution.

I have found now in communities as varied as Jewish indie start-ups on the coasts to a woman's mosque, to black churches in New York and in North Carolina, to a holy bus loaded with nuns that traverses this country with a message of justice and peace, that there is a shared religious ethos that is now emerging in the form of revitalized religion in this country.

Well, somewhere along the way, our religious leaders forgot that it's our job to make people uncomfortable.

We even now have a religious ritual, a posture, that holds the paradox between powerlessness and power.

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