Or as Paul says, Jesus came on behalf of God’s faithfulness.11 He is the faithful king, whose kingdom will endure forever, and who invites all nations to trust God. The judge will issue you a bench warrant, but you’re more likely to face an increased fine, rather than a bench warrant. And in today’s divisive world, increasing understanding about world religions has never been more important. A more useful statistic is car thefts per capita. Willy-nilly, the components of a person have a form or pattern, developed over time. East Asian religions find life’s meaning in harmonizing with larger wholes through time. In addition to the problematic of righteousness in engaging form, the problematic of personal wholeness in engaging the components of a life, the problematic of engaging others in existential fields, and the problematic of life’s meaning with regard to achieved value-identity, there exists the problematic of engaging existence itself, its radical contingency and its groundedness in what I have called the ontological creative act. That question is raised in many different ways, from conceiving life’s purpose to be getting to heaven to conceiving life’s purpose to be to live life well in small things. The basic question is, given a person’s actually achieved value and taking into account the other values that could have been actualized, what does it add up to?

To defend the hypothesis sketched in this section I would have to have an epistemology with a robust sense of reference, contra-most postmodernism, a metaphysics that deals with the conditions of determinateness, a cosmology that relates human life in time to ultimates, and so forth. In both cases it makes sense to say that people live under obligation in the sense that they determine part of their own worth by what they choose, and this is an ultimate condition of human life. The U.S. War Production Board flooded manufacturing plants with posters designed to instill a sense of duty in workers. Religion and civil liberties High school students in In Rob Bonifacio’s U.S. Students Ayesha Mohammed, left, and Alani McEachnie with U.S. His students may not have a Christmas party at school, but they enjoy learning about the major religions of the world and are extremely inquisitive, he comments. We can’t tell the students what they should believe. Every person is born into this world for a specific purpose and he should live this invaluable human life to realize and fulfil that aim.

This problematic is manifest in mysticisms of various sorts, but also in many kinds of existential determinations of how to affirm, enjoy, and accept, or negate, hate, and deny, the very existence of the world itself. Nearly every religion has some version of the Golden Rule according to which a person should not engage others only in respect of how they serve or threaten the person’s interests but also in respect of the other people’s perspectives. Because every person as a harmony needs to integrate humanly relevant components, the quest for wholeness in all its complexity is a religious engagement of the ultimate reality of internal multiple components. But you cannot say that we cannot talk about ultimate realities and that therefore it is foolish to define religion in terms of it. Just as every society has to engage the realities of its climate, it has to engage the ultimates at least in terms of the problematics I have mentioned. All religions have mechanisms of reconciliation or rejection of reconciliation. Purpose language may be limited to West Asian religions. Students, says Liebke, are encouraged to read primary sources, which may include excerpts from the Hebrew Bible, the Christian Bible and the Quran.

An existing sect may be converted into a state religion, but dogma and personnel may be modified to suit the needs of the party or state. “Teaching about religion is not the same as teaching religion, because we are not proselytizing. A percentage of less of 1% are Greek citizens of the Muslim religion, most people living in Thrace who were not affected by the population exchange of 1922 between the Greeks of Asia Minor and the Turks of Greece. These conditioning relations constitute existential fields in which people are located relative to one another and to other things. Through their mutually conditioning relations people relate to other people, institutions such as families, neighborhoods, schools, and economic systems, and to the rest of nature in larger environmental senses, and they do this through time. We now relate to much of the rest of nature with an intent to respect it as constituted in its own existential locations.