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With various clusters of people come various beliefs in religion.

The Louisville Grawemeyer Award honors highly significant contributions to religious and spiritual understanding. By “religion” we mean, to paraphrase a classic definition by William James, the feelings, acts and experiences of humans insofar as they apprehend themselves to stand in relation to whatever they consider the divine. The purpose of the Award is to honor and publicize annually creative and constructive insights into the relationship between human beings and the divine, and ways in which this relationship may inspire or empower human beings to attain wholeness, integrity or meaning, either individually or in community.

This award is granted by both the Louisville Presbyterian Theological Seminary and the University of Louisville to those who have presented ideas with the potential to bring about change in the world through religion.

Religion influence many aspects of day to day issues such as life choices, dress, and education....

People believe faith is worth more to people then religion.

Organizational Signers of "Religion in the Public Schools: A Joint Statement of Current Law"

Protestant liberal theologians soon began to dream of a third way between Christian orthodoxy and the Great Separation. They had unshaken faith in the moral core of Christianity, however distorted it may have been by the forces of history, and unshaken faith in the cultural and political progress that Christianity had brought to the world. Christianity had given birth to the values of individuality, moral universalism, reason and progress on which German life was now based. There could be no contradiction between religion and state, or even tension. The modern state had only to give Protestantism its due in public life, and Protestant theology would reciprocate by recognizing its political responsibilities. If both parties met their obligations, then, as the philosopher F. W. J. Schelling put it, “the destiny of Christianity will be decided in Germany.”

These ideas had an enormous impact on German religious thought in the 19th century, and through it on Protestantism and Judaism throughout the West. This was the century of “liberal theology,” a term that requires explanation. In modern Britain and the United States, it was assumed that the intellectual, and then institutional, separation of Christianity and modern politics had been mutually beneficial — that the modern state had benefited by being absolved from pronouncing on doctrinal matters, and that Christianity had benefited by being freed from state interference. No such consensus existed in Germany, where the assumption was that religion needed to be publicly encouraged, not reined in, if it was to contribute to society. It would have to be rationally reformed, of course: the Bible would have to be interpreted in light of recent historical findings, belief in miracles abandoned, the clergy educated along modern lines and doctrine adapted to a softer age. But once these reforms were in place, enlightened politics and enlightened religion would join hands.

Religion is important because it teaches people about themselves.

Among Jewish liberal thinkers, there was a different sort of hope, that of acceptance as equal citizens. After the French Revolution, a fitful process of Jewish emancipation began in Europe, and German Jews were more quickly integrated into modern cultural life than in any other European country — a fateful development. For it was precisely at this moment that German Protestants were becoming convinced that reformed Christianity represented their national Volksgeist. While the liberal Jewish thinkers were attracted to modern enlightened faith, they were also driven by the apologetic need to justify Judaism’s contribution to German society. They could not appeal to the principles of the Great Separation and simply demand to be left alone. They had to argue that Judaism and Protestantism were two forms of the same rational moral faith, and that they could share a political theology. As the Jewish philosopher and liberal reformer Hermann Cohen once put it, “In all intellectual questions of religion we think and feel ourselves in a Protestant spirit.”

The students have a First Amendment to religious expression anywhere they go.

This essay will consider the perspectives of Marx and Engels upon the role of Religion and will also discuss how relevant there argument is in the 21st century....

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Religion in Schools Essay - 510 Words - StudyMode


FREE Religion in Schools Essay - Example Essays

Since the industrial revolution there has been ambivalent dichotomy of opinion towards religion with some perceiving religious ideology continuing as normal, whilst others believed the concept would be discarded as the new social order developed.

free essay on Essay On Religion in Public Schools

Throughout history, it is evident that religious movements have occasionally impeded scientific discovery; however, there is also evidence that scientific progression has been aided by religious ideology....

Essay about religion in schools

Introduction For analysis, in this essay, we have taken up three articles, which deal with definition, concepts and strategies concerning information warfare.(Jones, 1999; Arquilla, 1999; 2003) In the age of information technology, knowledge is used for both good and not so good purposes. Information technology, when it is used for purpose of aggression, it will …

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Though there was great reluctance to adopt Hobbes’s most radical views on religion, in the English-speaking world the intellectual principles of the Great Separation began to take hold in the 18th century. Debate would continue over where exactly to place the line between religious and political institutions, but arguments about the legitimacy of theocracy petered out in all but the most forsaken corners of the public square. There was no longer serious controversy about the relation between the political order and the divine nexus; it ceased to be a question. No one in modern Britain or the United States argued for a bicameral legislature on the basis of divine revelation.

Religion in Schools Essay - 1246 Words - StudyMode

Lots of people play the lottery and try and find other ways of winning money, while other focus on money when choosing their career and planning their lives. This is because people believe that being rich will make you happy. This essay will explore if money does make you happy, and if it is possible …

Essay Sample On Religion In America For School Students

By the early 19th century, two schools of thought about religion and politics had grown up in the West. Let us call them the children of Hobbes and the children of Rousseau. For the children of Hobbes, a decent political life could not be realized by Christian political theology, which bred violence and stifled human development. The only way to control the passions flowing from religion to politics, and back again, was to detach political life from them completely. This had to happen within Western institutions, but first it had to happen within Western minds. A reorientation would have to take place, turning human attention away from the eternal and transcendent, toward the here and now. The old habit of looking to God for political guidance would have to be broken, and new habits developed. For Hobbes, the first step toward achieving that end was to get people thinking about — and suspicious about — the sources of faith.

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Among modern thinkers, Rousseau was the first to declare that there is no shame in saying that faith in God is humanly necessary. Religion has its roots in needs that are rational and moral, even noble; once we see that, we can start satisfying them rationally, morally and nobly. In the abstract, this thought did not contradict the principles of the Great Separation, which gave reasons for protecting the private exercise of religion. But it did raise doubts about whether the new political thinking could really do without reference to the nexus of God, man and world. If Rousseau was right about our moral needs, a rigid separation between political and theological principles might not be psychologically sustainable. When a question is important, we want an answer to it: as the Savoyard vicar remarks, “The mind decides in one way or another, despite itself, and prefers being mistaken to believing in nothing.” Rousseau had grave doubts about whether human beings could be happy or good if they did not understand how their actions related to something higher. Religion is simply too entwined with our moral experience ever to be disentangled from it, and morality is inseparable from politics.

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